BX  8070  .L72  L4  1907 
Luther,  Martin,  1483-1546 
Luther's  catechetical 
writings 


SJutljrr  oil  fflliriBtimi  EBiiratiDH. 

LUTHER'S 

CATECHETICAL 
WRITINGS 

GOD'S  CALL  TO  REPENTANCE,  FAITH  AND  PRAYER 


THE  BIBLE  PLAN  OF  SALVATION  EXPLAINED  BY  LUTHER. 
TRANSLATED,  WITH  THE  HELP  OF  OTHERS, 


PROF.  JOHN  NICHOLAS  LENKER,  D.  D. 

Author  of  "Lutherans  in  All  Lands,"  Translator  of 

Luther's  V/orks  Into  English,  and  President  of 

The  National  Lutheran  Library  Association. 


VOL.  I. 

SECOND    THOUSAND. 


MINNEAPOLIS,    MINN.,    U.   S.    A. 
1907. 


Copyright,  1907    by  PROF.    J.   N.   LENKER,  D.  D. 


^belDlnit^  of  (Bob's  ^eacbings. 

Right  Faith  in  God  and  True  Love  to  Our  Neighbor. 
As  set  forth  in  the  Catechism  and  in  this  volume. 


Ten  Words  of  God  to  Man. 

(3o&'s  CommauDmeuts.' 

First  Table  of  the  Law. 

Our  Love  and  Duty  to  God. 

L  I  am  Jehovah  thy  God. 
Thou  shalt  have  no  other  gods 
before  me. 

2.  Thou  shalt  not  take  the 
name  of  Jehovah  thy  God  in 
vain;  for  Jehovah  will  not  hold 
him  guiltless  that  taketh  his 
name  in  vain. 

3.  Remember  the  Sabbath 
day  to  keep  it  holy.  (Thou  shalt 
sanctify  the  holy-day  or  rest- 
day.) 

Second   Table   of  the   Law. 
Our  Love  and  Duty  to  Man. 

4.  Honor  thy  father  and  thy 
mother. 

5.  Thou  shalt  not  kill.  l 

6.  Thou  shalt  not  commit 
adultery.  ^ 

7.  Thou  shalt  not  steal. 

3.  Thou  shalt  not  bear  false 
witness  against  thy  neighbor. 

9.  Thou  shalt  not  covet  thy 
neighbor's  house. 

10.  Thou  shalt  not  covet 
anything  that  is  thy  neighbor's. 

For  I  Jehovah  thy  God  am  a 
jealous  God,  visiting  the  iniqui- 
ty of  the  fathers  (etc). 


Ten  Words  of  Man  in  Reply. 

Ubc  Bpostles'  CreeD.' 

True  Faith  in  the  Triune  God; 
Father.  Son  and  Holy  Spirit. 

1.  I  believe  in  God  the  Fath- 
er Almighty,  maker  of  heaven 
and  earth. 

2.  I  believe  in  Jesus  Christ 
my  Lord  (etc.),  who  cam^e  from 
heaven  to  reveal  God's  name  to 
me  by  his  teachings,  death  and 
resurrection. 

3.  I  believe  in  the  Holy  Spir- 
it (etc.),  for  whose  work  of  ap- 
plying Christ's  redemption  the 
holy-day  has  been  set  apart. 

Ubc  XorD's  prater.' 

Seven  Petitions  Christ  Taught. 

4.  Our  Father  who  art  in 
heaven,  hallov/ed  be  thy  name. 

5.  Thy  Kingdom  (of  grace 
and  life)  come. 

6.  Thy  will  (and  not  the  will 
of  the  flesh)  be  done  (in  me). 

7.  Give  us  this  day  our  daily 
bread.    (Then  we  need  not  steal.) 

8.  And  forgive  us  our  debts, 
as  we  forgive  our  debtors. 

9.  And  lead  us  not  into 
temptation. 

10.  But  deliver  us  from  evil. 

For  thine  is  the  kingdom  and 
the  power  and  the  glory  for 
ever  and  ever.    Amen. 


i"The  Word  of  the  Lord  abideth  for  ever."     1  Peter  1,  25. 

-"Thou  art  the  Christ,  the  Son  of  the  living  God."    Matt  16,  16. 

""God  is  a  Spirit:  and  they  that  worship  him  must  worship  in 
spirit  and  truth."     John  4,  24. 

Meditate  upon  the  relations  of  these  v/ords  of  God  atid  of  man  to 
each  other.  God  commands,  man  believes  and  prays.  Luther  says, 
"The  Ten  Commandments  are  the  doctrine  of  doctrines,  the 
Apostles'  Creed  the  creed  of  creeds,  and  the  Lord's  Prayer  the 
prayer  of  prayers.  God  the  Father  gave  the  Ten  Comm.andments; 
Christ  dictated  the  very  words  of  the  Lord's  Prayer;  and  I  be- 
lieve the  words  of  the  Apostles'  Creed  to  be  inspired  by  the  Holy 
Spirit."  The  Trinitarian  is  the  only  true  conception  of  God.  Here 
we  have  the  will  of  the  Father,  the  redemption  of  the  Son  and  the 
work  of  the  Holy  Spirit.  The  Lord's  Prayer  repeats  and  includes 
the  Commandments  and  the  Creed  in  prayer.  "Wherever  the  Holy 
Spirit  is  there  is  nothing  but  prayer."  The  first  part  of  the  Cate- 
chism awakens  fear,  the  second  love,  the  third  trust.  Try  to  obey, 
try  to  believe,  try  to  pray. 


To  parents  and  teachers,  pastors  and 
authors,  Sunday  schools  and  young  peo- 
ples' societies,  and  all  Protestants  interest- 
ed in  developing  a  better  system  of  Chris- 
tian instruction,  supplementary  to  that  of 
the  public  schools,  this  volume  is  in  love, 
faith  and  hope  prayerfully  Dedicated. 


jforewotb^ 


Having  completed  the  first  English  translation  of  the  five  vol- 
umes of  Luther's  Church  Postil  on  the  Gospel  texts  of  the  Church 
Year,  we  nov/  turn  to  his  no  less  valuable  Catechetical  Writ- 
ings. From  the  pulpit  to  the  school  is  the  change,  but  it  is  the 
same  Luther — the  same  truths  and  principles.  Luther's  school  and 
pulpit  did  not  conflict;  the  one  strengthened  the  other.  Both 
were  Christo-centric.  After  four  hundred  years  of  test  and  service, 
his  homiletical  and  pedagogical  v/ritings  are  still  in  daily  service 
as  Protestant  classics,  in  Germany,  Denmark,  Norway  and  Sweden; 
also  in  Finland,  Russia,  Austria,  and  wherever  the  Hanseatic  Ger- 
mans and  the  Viking  Scandinavians  have  settled,  and  that  is  almost 
everywhere.  It  is  their  pulpits  and  schools  that  have  made  these 
peoples  the  pcv/er  they  are  in  the  world  today.  Luther  and  Me- 
lanchthon  dominate  the  Germans,  Luther  and  Rosenius  the  Sv/edes, 
Luther  and  Haugc  the  Norv/egians,  Luther,  Grundvigt  and  Wil- 
helm  Beck  the  Danes. 

Religion  and  Education. 

Religion  is  the  great  need  of  the  child,  and  education  is  the  in- 
stinct of  the  parent.  Both  religion  and  education  are  as  old  as 
the  race.  In  the  future,  as  in  the  past,  one  will  influence  the  other. 
Religion  has  at  different  times,  as  among  the  Jews,  the  early 
Christians  and  the  first  Protestants,  determined  the  character  of 
the  domestic,  social  and  political  life  of  civilized  countries.  In 
ancient  and  modern  times  the  servants  of  religion  have  often  been 
the  educating  class.  The  education  of  Europe  and  America  is  not 
merely  religious,  but  is  Christian.  Their  Christian  mjssicns  plant 
the  school  alongside  the  church.  An  irreligious  school  is  a  mis- 
nomer. At  the  present  time  in  our  ov/n  country  the  perplexing 
problem  of  teaching  religion  has  little  or  no  place  in  our  public 
schools,  v/hile  in  those  of  Germany  nineteen  hours  each  v/eek  are 
set  apart  for  religion.  Time  v/ill  no  doubt  develop  a  system  of 
education  that  will  neglect  no  part  of  man's  nature,  but  "v/ill  train 
the  young  to  be  strong,  intelligent  and,  above  all,  righteous  m.en  and 
v/oraen." 

Luther  and  Melanchthon,  Two  Witnesses,  Agree, 

Luther  in  founding  the  Protestant  church,  school  and  library  was 
more  than  a  humanist  and  a  realist;  he  vi'as  a  Christian.  In  his 
pedagogical  writings  he  had  in  mind  a  comprehensive  system  of 
education:  (1)  the  primary  schools  (2)  the  secondary  schools  and 
(3)  the  universities.  "In  schools  of  all  kinds,"  he  says,  "the  chief 
and  most  common  lesson  should  be  in  the  Scriptures." 


6  LUTHER  ON  CHRISTIAN  EDUCATION. 

Melanchthon,  the  preceptor  of  Germany,  who  called  Luther  "a 
miracle  among  men,"  substantially  agreed  with  Luther's  educa- 
tional views.  Of  primary  pupils,  he  says:  "They  shall  first  learn 
to  read  the  primer,  in  which  are  found  the  alphabet,  the  Lord  s 
Prayer,  the  Creed  and  other  Prayers."  Of  second  grade  pupils 
he  says,  "The  teacher  shall  hear  the  whole  grade,  one  after  an- 
other, repeat  the  Lord's  Prayer,  the  Creed  and  the  Ten  Command- 
ments. Afterwards  he  shall  explain  these  in  a  simple  and  proper 
manner,  whereby  the  children  may  thoroughly  understand  the  fear 
of  God,  faith  and  good  works,  which  are  necessary  to  an  "P"gnt 
life  He  shall  require  them  to  learn  a  few  easy  Psalms  m  v/hich 
are  contained  the  principles  of  a  holy  life."  These  principles 
dominate   nearly   all   the   Protestant   schools    of   the   continent    of 

Europe  today.  .      „  ,       „     ,    -r.  •  .^ 

Books  like  "The  History  of  Education,"  by  Prof.  Painter,  give 
Lut^^er  and  Melanchthon  their  true  place  in  the  education  of  the 
world  and  show  that  they,  like  most  great  educators,  carefully 
guarded  against  the  evil  of  our  day,  that  of  overburdening  the  child 
v/ith  too  many  studies.  In  cur  modern  Bible  teaching,  has  not  one 
difficulty  been  that  the  instruction  has  been  too  general  and  covered 
too  much  ground  without  any  unity  and  system?  A  good  textbook 
is  needed  in  any  school  to  teach  religion  as  well  as  mathematics 
or  any  other  study.  Think  of  the  confusion  in  teaching  the  various 
branches  of  secular  education  by  distributing  weekly  leaflets  on  his- 
tory, mathematics  and  the  sciences.  .  „  ,  „  ^  ,  ,„„„  ^„^ 
In  the  "American  Educational  Review"  of  September,  1907,  onv, 
writes-  "The  United  States  can  receive  an  object  lesson  from  Lm- 
peror  William  of  Germany.  There  the  government  has  passed  a 
law  affirming  emphatically  the  necessity  of  dogmatic  religious  in- 
struction in  the  schools  supported  by  the  state.  Every  teacher  is 
required  to  have  a  thorough  knowledge  of  his  religion,  the  tenets 
of  which  he  is  to  teach  in  the  school  attended  by  the  church  of 
that  denomination."  The  school  textbook  on  the  Christian  religion 
in  official  and  continuous  use  in  Germany  and  among  60,000,000 
Protestants  on  the  continent  of  Europe  for  400  years,  with  an  ever- 
growing popularity,  is  worthy  of  examination  from  a  pedagogical 
viewpoint  by  the  Christian  teachers  of  America. 

HISTORY  OF  THE  CATECHISMS. 
The  first  step  in  the  production  of  Luther's  Catechisrns  was  taken 
by  the  state.  John,  the  Elector  of  Saxony,  gave  the  occasion. 
While  at  Torgau  he  issued  on  Trinity  Sunday,  1527,  the  order  for 
a  tour  of  inspection  to  be  made  among  the  churches  of  his  land. 
Luther  was  aopointed  for  the  task,  to  be  assisted  by  Justus  Jonas 
and  Bu"enba«^en.  He  entered  upon  his  duties  the  same  year  and 
continued  thr^ough  the  year  following.  The  instructions  required 
an  inspection  of  the  doctrine  of  the  teachers  and  the  taught,  as 
well  as  their  daily  walk  and  Hie  The  Elector  desired  a  so  to 
learn  whether  the  people  were  really  grateful  for  the  Gospel  light 
risen  in  their  midst.  The  condition  of  the  country  as  Luther 
found  it  was  far  worse  than  he  had  expected.  Among  the  people, 
pastors  and  teachers,  he  discovered  the  greatest  blindness  and  ig- 
Sofance  concerning  faith  and  the  plan  of  salvation,  as  he  testifies 

in  the  tjreface  to  his  Small  Catechism,  

In  1529  he  wr°ote  to  George  Spalatin:  "The  Church  everywhere 
presents  a  very  sad  picture.  The  peasants  know  nothing  and 
Fearn  nothing;  they  never  pray,  and  they  simply  abuse  their  liberty 


LUTHERS  SMALL  CATECHISM.  7 

by  wholly  neglecting  confession  and  the  Lord's  Supper.  They  act 
as  if  they  had  no  religious  obligations.  They  have  cast  off  the 
Papal  religion  and  disgraced  ours.  The  sight  of  the  mismanage- 
ment by  Papal  bishops  is  something  awful." 

This  spiritual  wretchedness  touched  Luther's  heart,  and  he  felt 
it  a  duty  to  do  his  utmost  to  bring  eternal  salvation  to  these  poor 
souls.  To  this  end  he  wrote  his  two  Catechisms.  His  first  in- 
tention, it  seems,  was  to  write  only  one  Catechism,  for  the  chil- 
dren and  the  uninformed.  But  it  naturally  grew  in  his  hands,  un- 
til his  practical  wisdom  suggested  the  issuing  of  it  in  a  condensed 
form.  The  Large  Catechism,  under  the  title  of  "German  Cate- 
chism" appeared  first  in  April,  1522^  and  the  Small  Catechism  in 
July  or  August  of  the  same  year.  The  second  is  a  condensation 
and  not  an  expansion  of  the  first. 

The  First  Printed  Catechism. 

The  first  or  original  edition  of  the  Small  Catechism  is  unknown. 
No  doubt  every  copy  went  to  pieces  from  use  in  the  schools.  The 
oldest  edition  extant  bears  the  title:  "Enchiridion.  The  Small 
Catechism  for  the  Ordinary  Pastor  and  Preacher,  Enlarged  and 
Improved  by  Martin  Luther.  Wittenberg."  At  the  end  were  the 
words,  "Printed  at  Wittenberg  by  Nickel  Schirlentz,  1529.  15  half 
forms,  16mo,"  Before  each  commandment,  each  article  of  the 
Creed  and  each  petition  of  the  Lord's  Prayer  a  full  page  wood 
cut  appears.  After  the  title,  which  has  a  border,  follows  immediate- 
ly the  ordinary  preface.  Before  each  of  the  three  chief  parts  is  a 
special  title  in  a  border.  The  Appendix  consisted  of  "Morning  and 
Evening  Prayers,"  "Prayers  at  Meals"  and  "The  Table  of  Duties," 
"The  Form  for  Marriage"  (Traubuechlein),  "The  Form  for  Bap- 
tism'' (Taufbuechlein),  "How  the  People  Should  be  Taught  to  Con- 
fess," and  the  German  Litany,  with  which  are  notes  for  singing, 
the  appendix  ending  with  some  prayers.  All  these  parts  of  this 
appendix  are  from  Luther.  The  fourth  and  fifth  parts  on  Baptism 
and  the  Lord's  Supper  are  v/anting  in  the  first  editions. 

So  at  first  the  Small  Catechism  had  only  three  chief  parts,  the 
Commandments,  Creed  and  Lord's  Prayer.  These  were  in  use 
among  the  Papists  during  the  middle  ages  and  before  the  Reforma- 
tion, and  yet  that  great  darkness  and  blindness  existed  appears 
not  only  from  the  catechetical  writings  and  the  deliberations  of 
the  church  conventions  of  those  days,  but  also  from  the  testimony 
of  Luther  himself  in  the  short  preface  to  his  Large  Catechism  and 
the  preface  to  his  "Short  Form  for  Meditation  on  the  Command- 
ments, Creed  and  Lord's  Prayer." 

These  three  parts,  which  were  in  the  hands  of  the  people,  Luther 
took  as  the  foundation  of  his  work,  and  presented  them,  explained 
in  a  different  form,  adding  two  additional  parts,  on  Baptism  and 
the  Lord's  Supper.  Thus  developed  the  Small  Catechism  as  we 
have  it  today.  Just  before  the  part  on  the  Lord's  Supper,  Luther 
inserted  "How  to  Teach  People  to  Confess  Their  Sins,"  but  he 
never  considered  it  as  a  sixth  part,  nor  did  he  ever  consider  "The 
Office  of  the  Keys"  a  part  of  either  Catechism.  "The  Office  of  the 
Keys"  appeared  first  in  "Nurem.berg  Sermons  for  Children,"  in 
1533,  which  became  an  appendix  to  the  Brandenburg  Agenda. 
Brenz,  considered  its  author,  printed  it,  in  1535,  in  his  Catechism. 
The  First  and  Best  School  Text-Book  On  the  Protestant 
Religion. 

It  is  a  significant  fact,  worthy  of  careful  thought  at  the  present 


8  LUTHER  ON  CHRISTIAN  EDUCATION. 

time  and  here  in  America,  that  the  oldest  school  text-book  on  the 
Christian  religion  is  the  one  most  universally  used  in  Protestant 
schools  of  the  world  today.  It  has  held  its  place  for  about  400 
years  and  is  used  by  75,000,000  people  at  the  present  time,  and  its 
influence  is  growing.  The  reason  for  this  popularity  is  its  sim- 
plicity and  the  well  balanced  Christianity  it  represents.  It  first 
teaches  God's  Commandments,  thus  calling  people  to  a  knowledge 
of  their  sins  and  to  repentance.  Then  it  teaches  the  Gospel,  the 
knowledge  of  their  Saviour,  and  calls  to  faith  in  him.  The  third 
part  calls  them  to  prayer,  the  perpetual  exercise  of  faith.  Then 
follow  the  two  sacraments:  Baptism,  by  v/hich  the  Christian  life 
is  imparted  to  us;  and  the  Lord's  Supper,  by  which  it  is  nourished. 

In  different  countries  and  at  different  times,  as  is  the  case  in 
different  periods  of  the  lives  of  individuals,  one  or  tv/o  or  three  of 
these  five  parts  have  been  overemphasized  and  the  others  ne- 
glected. Some  study  and  advocate  the  Ten  Commandments  to  the 
neglect  of  the  other  parts,  and  their  religion  becomes  legalistic; 
others  emphasize  only  faith,  and  they  become  overevangelical; 
others  prayer,  and  become  too  subjective  and  neglect  the  objective 
V/ord;  som.e  are  very  particular  about  observing  Baptism  and  ne- 
glect the  Lord's  Supper,  while  others  claim  to  understand  the 
meaning  of  the  Holy  Supper,  but  do  not  fully  appreciate  the  mean- 
ing of  the  covenant  of  Baptism. 

The  psychological  basis  of  Luther's  catechism.s  and  his  writ- 
ings on  Christian  education  is  "fear,  love  and  trust." 

What  our  country  and  the  world  need  today  is  a  well  balanced, 
intelligent  and  Biblical  Christianity,  a  Christianity  with  an  equi- 
librium and  an  adequate  ballast  for  the  storrny  voyage  of  life. 
Where  should  the  foundations  of  such  a  Christianity  be  laid?  In 
the  school.  But  no  education  that  neglects  to  teach  any  one  of  these 
five  parts  of  a  grand  whole  will  ever  im.part  it.  Whatever  tendency 
the  discussion  of  the  Christian  education  problem  may  take  in 
America,  all  these  five  parts  should  be  required  and  developed. 
Each  and  all  pertain  to  our  people  in  general,  as  they  did  to  the 
Jewish  or  Christian  people  generallj',  and  not  merely  to  each  in- 
dividual. This  is  one  of  the  beautiful  and  strong  characteristics 
of  this  text-book.  Its  contents  are  divine.  God  is  the  author  of 
the  words  of  the  Ten  Com.mandments,  the  Apostles'  Creed,  the 
Lord's  Prayer,  Holy  Baptism  and  the  Lord's  Supper.  Luther 
wrote  none  of  them,  neither  did  the  Pope,  nor  Calvin  nor  Wesley. 
Our  contention  is  that  we  should  hold  v/ith  a  death-grip  to  the 
scriptural  words  of  these  the  five  greatest  things  taught  us  in  the 
Old  and  New  Testaments,  and  should  develop  our  Christian 
character  and  life  on  no  other  foundation,  availing  ourselves  of  the 
help  of  all  the  best  literature  on  these  five  them.es  written  since 
the  days  of  the  apostles. 

After  exam.ining  the  growing  literature  on  the  subject  of  Christian 
education,  one  feels  its  occasion,  importance  and  blessing  to  be 
unquestioned,  and  all  recognize  there  is  no  lack  of  material  to 
teach.  The  two  questions  seem  to  be:  first,  as  to  standards,  hoy/ 
to  so  systerfiatize  the  material  that  the  child  may  learn  what  is 
most  beneficial;  and  secondly,  as  to  methods,  how  to  im^part  it. 
If  the  first  work  v;ere  satisfactcrily  done,  the  second  v/ould  be 
easy.  To  do  the  first  it  is  necessary  to  give  the  people  the  true 
idea  of  a  Catechism,  the  text-book  for  teaching  the  child  religion. 
The  text  and  all  the  thoughts  of  this  Christian  Catechism  are  drawn 
from  God's  Word;  and  are  not  the  thoughts  of  the  leader  of  a 


LUTHER'S  SMALL  CATECHISM.  9 

religious  denomination.  It  is  not  a  good  sign  when  people  of 
Protestant  lands,  who  owe  more  to  the  Catechism  than  to  any 
other  book  except  the  Bible,  neglect  it. 

SUPERIOR  CHARACTER  OF  THE  FIRST  CATECHISM. 

As  to  contents,  style  and  arrangement,  Luther's  Small  Cate- 
chism, written  before  the  various  Protestant  denommations  arose, 
rrust  be  regarded  as  a  model.  Its  plan  includes  all  that  the  true 
nature  and  aim  of  a  Catechism  require.  It  contams  all  the  facts 
and  doctrines  of  faith  one  m.ust  know  to  believe  in  Christ  and  be 
saved.  Only  subiects  and  matter  pertaining  to  the  tundamentais 
of  faith  were  chosen.  The  selection  was  made  with  a  view  not 
only  to  faith,  but  also  to  practice,  since  true  faith  must  be  active 
through  love  and  the  one  cannot  be  separated  from  the  other. 
This  Luther  clearly  and  thoroughly  set  forth  in  his  explanations. 
Both  teachings  are  necessary  to  a  useful  and  edifymg  Catechism. 
It  serves  the  children  and  unlearned  people  by  giving  their  teach- 
ers a  plan  for  imparting  instruction  in  the  clearest  way.  To  sim- 
plicity Luther  added  thoroughness,  and  founded  all  his  catechet- 
ical teachings  upon  the  Scriptures  as  their  sure  and  unmovable 
foundation.  Knowing  that  as  they  were  the  only  rule  of  Jaith  and 
life  so  were  they  the  one  fountain  whence  issued  all  that  the  Cate- 
chism contained.     Nothing  was  considered  true  unless  it   agreed 

''^''The^ar?angement  is  fme.  The  five  parts  are  knit  together  as  the 
nature  of  the  work  requires;  the  general  aim  and  object  of  the 
Catechism  being  plainly  to  teach  the  plan  of  f^lvation.  Luther 
starts  with  the  viewpoint  of  man's  state  before  the  fal  Had  man 
fulfilled  the  law  and  net  committed  a  single  sin,  he  would  then  have 
been  saved  At  this  point  the  first  part  of  the  Catechism  begins— 
the  Ten  Commandments.  If  we  do  not  fulfil  the  Law  we  must 
expect  destruction.  Failing  therein  we  have  to  acknowledge  our 
preat  <^uilt  come  to  the  foot  of  the  cross,  to  Christ,  and  accept  his 
fulfil  ment  of  tile  Law  as  our  refuge.  After  the  fail  God  instituted 
a  covenant  of  grace  with  man.  and  in  harmony  with  his  ^visdom, 
r;<xhteousness  and  mercy  was  pleased  to  oraam  a  new  plan  ot  sal- 
vation, whereby  everyone  who  truly  beHeved  m  Jesus  ana  perse- 
vered in  that  faith  to  the  end  would  secure  the  righteousness  avail- 
ing before  God  and  be  saved.  Hence  the  second  part,  the  Creed 
pre-^entinF  the  articles  of  faith,  wherein  is  included  the  doctrine  of 
true  saving  faith.  Such  faith  is,  however,  no  human  v/ork,  but  a 
work  of  grace,  a  favor  and  gift  of  God,  for  which  we  n^ust  pray  and 
entreat;  hence  the  third  part,  prayer.  But  God  does  not  GirecJy 
and  without  visible  means  kindle  strengthen  and  preserve  faith, 
he  operates  through  the  means  of  grace,  such  as  tne  bacr<.ment... 
rnerefcre  Luther  added  the  fourth  and  fifth  parts,  Baptism  and 

^^Tl^e'^m-lfrc^es^Luther  wrote  to  both  Catechisms  cannot  be  read 
without  interest  and  profit.  We  see  in  them  how  highly  he  .^.lued 
his  Catechisms,  a  hint  we  may  make  use  of  m  our  times.  -K-iej 
Schilter,  Brochmand,  Schamel  and  others  have  m  their  catechetical 
writings  referred  to  the  admirable  order  of  the  Parts  o.  our  Cate- 
chisms, an  arrangement  following  the  method  of  Chust,  John  tne 
Baptist  and  the  Apostles  in  respect  to  beginning  with  repentance 
and  following  with  faith.  ,      r,       n  /->  ^     t.-    ^  u^^ 

Ever  since  the  Reformation,  wherever  the  Small  Catechism  has 
been  known,  it  has  received  the  highest  commendation  alike  from 


10  LUTHER  ON  CHRISTIAN  EDUCATION. 

teachers  and  pastors  as  an  unrivaled  pedagogical  document.  Some 
objections  to  it  have,  of  course,  been  raised,  but  they  have  been 
promptly  refuted,  with  the  result  that  the  Catechism  has  been  more 
highly  appreciated  than  before. 

As  has  been  mentioned,  the  Catechism  is  truly  a  glorious  book, 
and  it  has  alvi^ays  been  held  in  the  greatest  esteem.  As  soon  as 
published  it  was  introduced  into  the  churches  and  schools.  It 
seems  Melanchthon  was  careful  for  this,  for  in  the  Apology  to  the 
Augsburg  Confession,  he  writes:  "Among  the  rules  observed  by 
pastors  and  servants  of  the  church  is  that  of  teaching  the  children 
publicly  and  at  home  in  God's  Word.  The  Catechism  is  no  child's 
play,  like  carrying  flags  and  candles,  but  a  very  profitable  instruc- 
tion." In  1580  Elector  August  of  Saxony  ordered  that  no  Cate- 
chism should  be  used  in  the  churches  and  schools  except  that  which 
Luther  printed,  and  that  every  Sunday  it  be  read  in  the  village 
churches  bfcfore  the  Gospel  lesson — the  whole  Catechism,  except 
the  explanation. 

That  it  was  very  popular  is  proved  by  its  many  editions.  Mathe- 
sius,  in  his  "Six  Sermons  on  the  Life  of  Luther,"  writes:  "God  be 
praised,  over  a  hundred  thousand  copies  have  been  printed  in  our 
generation,  and  in  all  languages,  and  large  quantities  have  found 
their  way  to  foreign  lands."  Wherever  the  Augsburg  Confession 
was  accepted  by  the  parents,  this  book  was  taught  to  their  chil- 
dren. At  the  present  time,  two  or  three  million  children  study  it 
every  year,  and  about  a  million  new  copies  are  printed,  sold  and 
studied  annually.  No  book  except  the  Bible  has  had  a  larger  and 
steadier  growth  in  circulation  throughout  the  world. 

TRANSLATED  INTO  MANY  LANGUAGES. 

Both  Catechisms  were  first  written  in  the  German  language. 
Translations  of  the  Small  Catechism  at  once  followed:  (1)  In 
Latin,  by  John  Lonicer,  at  Marburg,  the  same  year  the  German 
edition  appeared.  (2)  In  Greek,  by  different  ones.  Besides  that  by 
Joachim  Camerarius,  one  by  M.  Neander,  at  Basel,  in  1564.  Among 
others,  one  at  Leipzig,  in  1577.  It  was  also  issued  in  Greek  verse. 
(3)  In  Hebrew,  by  John  Clajus,  of  Nordhausen,  who  printed  the 
Catechism  in  four  languages — German,  Latin,  Greek  and  Hebrew. 
In  1599  Conrad  Neander  revised  the  translation  and  printed  it  at 
Wittenberg.  (4)  In  Arabian,  by  Dr.  Callenburg,  at  Halle,  in  1729. 
(5)  In  the  Wend  language,  by  Primus  Truber.  (6)  In  the  Malabar 
language,  in  southern  East  India,  by  Ziegenbalg,  who  translated  it 
in  1707  and  printed  it  in  1713.  Schultze,  another  Danish-Halle 
missionary  at  Tranquebar,  translated  it  into  the  language  of  the 
Brahman  priests.  Besides  these  translations,  this  wonderful  book 
has  been  printed  in  Danish,  Swedish,  Norwegian,  French,  Italian, 
Spanish,  Magyarian,  Bohemian,  Slovakian,  Polish,  Russian,  Icelan- 
dic, Lapp,  American  Indian,  and  English.  Next  to  the  Bible  it  is 
the  best  text-book  for  heathen  mission  work.  It  has  been  trans- 
lated into  70  languages  and  dialects  for  missionary  purposes,  viz.: 
Asiatic,  35;  African,  24;  Australian,  8;  and  American,  3. 

The  influence  of  this  little  book  appears  also  in  the  vast  cate- 
chetical Uterature  it  has  called  forth  in  many  languages.  It  was 
the  instigation  and  the  basis  of  many  other  Protestant  catechisms, 
and  even  of  the  Catholic  Catechism  at  the  Council  of  Trent.  Me- 
lanchthon, in  the  Apology  to  the  Augsburg  Confession,  says  there 
was  not  a  trace  of  catechetical  instruction  among  the  Catholics, 
though  their  church  laws  prescribed  it.     The  Catholics  can  thank 


LUTHER'S  SMALL  CATECHISM.  1 1 

Luther  for  their  catechism  as  well  as  for  their  confession.  God 
blessed  this  little  book  to  friend  and  foe.  It  displaced  the  legends 
and  Bridget  prayers. 

THE  TESTIMONY  OF  SCHOLARS  PRAISES  IT. 

The  words  spoken  by  great  men  in  its  praise  testify  to  its  value. 
Mathesius  writes:  "If  Dr.  Luther  had  done  nothing  more  in  his 
life  than  introduce  for  practical  use  the  Catechism  into  the  homes, 
schools  and  pulpits,  the  world  could  never  thank  him  enough 
nor  pay  him  for  his  services." 

John  Wigand  writes:  "Luther's  Small  Catechism  possesses  all 
the  commendable  and  beautiful  features  of  a  book  for  introductory 
or  elementary  Christian  instruction:  An  experienced  and  distin- 
guished author;  exalted  and  divine  themes;  the  pure  truth;  clear- 
ness of  expression;  brevity,  unity  and  harmony  of  arrangement  in 
all  its  parts;  the  best  results  and  a  great  mission;  and  finally  the 
approval  of  all  intelligent  people." 

Conrad  Porta  writes:  "This  Catechism,  sm.all  and  unpretentious 
as  it  appears,  presents  in  wonderful  brevity  the  whole  plan  of  our 
salvation  more  clearly  than  m.any  large  volumes  full  of  confusing 
questions  and  of  discordant  and  Godless  m.atter;  and  it  presents 
that  plan  in  such  perfection  that  the  gates  of  hell  and  all  enemies 
and  heretics  united  cannot  prevail  against  it." 

Seckendorf  writes,  in  his  celebrated  "History  of  Lutheranism," 
Vol.  2,  p.  145:  "Luther's  Small  Catechism  is  unequaled  in  purity  of 
doctrine  and  spirit,  as  readers  who  do  not  obstinately  oppose  the 
truth  may  themselves  see  and  be  convinced.  Especially  does  his 
explanation  of  the  Apostles'  Creed  surpass  all  previous  efforts. 
Then  the  short  but  most  powerful  exposition  of  the  Lord's  Prayer 
is  evidence  enough  to  quiet  the  slander  declaring  that  Luther 
wished  to  im.pose  upon  the  Church  only  faith — a  dead  faith  merely 
confessed  in  word  and  without  power  to  sanctify  the  life;  or  that, 
according  to  his  teaching,  the  bare  knowledge  that  Christ's  merits 
are  imputed  to  us  is  sufficient  for  salvation." 

"As  one  makes  a  fragrant  bouquet  from,  little  flowers,  so  is  the 
Catechism  a  bouquet  composed  of  precious,  fragrant  flowers  of  life 
from  the  pleasure  garden  of  God's  Word.  And  as  we  make  an 
expensive  and  powerful  medicine  from  various  kinds  of  plants, 
so  is  the  Catechism  a  precious  and  potent  remedy  for  the  souls  of 
both  children  and  adults." — John  Arndt. 

Another  says:  "The  Catechism  was  not  written  by  Luther,  but 
by  the  Holy  Spirit.  I  will  glory  in  the  Catechism  as  Luther  did 
in  the  Psalter.  It  seem.s  to  me  the  Holy  Spirit  took  upon  himself 
the  task  of  composing  a  small  Bible,  that  those  v/ho  could  not  read 
the  whole  Bible  m.ight  have  nearly  all  its  substance  here  in  a  small 
book." 

'Luther's  Catechism  is  a  small  book  costing  only  about  six  cents, 
but  six  thousand  worlds  could  not  buy  it  if  it  were  estim.ated  at  its 
real  value." — Justus  Jonas. 

Friedrich,  Duke  of  Silesia,  requested  to  be  buried  with  the 
Catechism  in  his  hand.  Joachim,  Prince  of  Anhalt,  wrote  with  his 
own  hand  in  his  copy:  "Next  to  the  Bible  this  is  my  best  book." 
Sabine,  Elector  of  Brandenburg,  said:  "Luther  will  indeed  remain 
Luther,  and  no  one  will  soon  equal  him.  My  children  shall  learn 
his  Catechism.  When  they  have  understood  it  aright,  they  have 
learned  enough." 

LUTHER'S  WORDS  ON  THE  CATECHISM. 

The  Catechism  must  govern  the  Church  and  remain  the  ruling 


12  LUTHER  ON  CHRISTIAN  EDUCATION. 

authority;  that  is,  the  Ten  Commandments,  the  Creed,  the  Lord's 
Prayer  and  the  Sacraments  of  Baptism  and  the  Lord's  Supper. 
Although  many  oppose  it,  yet  it  shall  stand  firm  and  hold  the  first 
place  through  him  of  whom  it  is  written,  "Thou  art  a  priest  for- 
ever," and  who  will  also  have  priests,  despite  the  devil  and  all  his 
instruments  on  earth. 

Sermons  very  little  edify  children  and  they  learn  little  from 
them.  It  is  more  necessary  for  them  to  be  instructed  in  schools 
and  examined  at  home  concerning  what  they  have  ]e:!rned.  The 
latter  method  is  of  great  profit  to  them.  It  is  very  wearisome,  but 
very  necessary.  The  Papists  avoid  such  pains,  their  children  be- 
ing neglected  and  forsaken. 

In  the  Catechism  v/e  have  a  very  true,  direct  and  short  way  to 
ihe  whole  Christian  religion.  God  himself  gave  the  Ten  Com- 
mandments; Christ  dictated  and  taught  the  very  v/ords  of  the 
Lord's  Prayer,  and  I  believe  the  v.'ords  of  the  Apostles'  Creed  to 
be  inspired  by  the  Holy  Spirit.  No  one  but  the  Holy  Spirit  could 
have  enumerated  things  so  sublime,  in  terms  so  definite,  expressive 
and  powerful.  No  human  being  may  have  achieved  it;  no,' not  all 
the  humanity  of  ten  thousand  v/orlds.  This  Creed,  then,  should 
receive  our  constant  and  most  serious  attention.  For  myself  I  can- 
not too  intensely  admire  or  venerate  it. 

The  Catechism  is  the  best  and  most  com.plete  doctrine  on  record, 
and  therefore  should  continually  be  preached.  All  public  sermons 
should  be  based  upon  it.  I  would  that  we  preached  it  daily,  and 
distinctly  read  it  out  of  the  book.  But  our  proachers  and  hearers 
have  it  at  their  tongues'  end.  They  have  swallowed  it  all.  They 
are  ashamed  of  this  trivial  and  simple  doctrine,  as  they  hold  it  to 
be,  and  desire  to  be  accounted  more  learned.  The  parishioners 
say:  "Our  preachers  fiddle  alv/ays  one  tune;  they  preach  nothing 
but  the  Ten  Commandments,  the  Creed,  the  Lord's  Prayer,  Bap- 
tism and  the  Lord's  Supper,  all  of  which  we  know  v/ell  enough 
now."  But  the  Catechism,  I  insist,  is  the  true  layman's  Bible.  It 
contains  the  sum  of  Christian  doctrine  necessary  for  every  Chris- 
tian to  know  in  order  to  be  saved. 

First,  there  are  the  Ten  Commandments  of  God,  the  doctrine  of 
all  doctrines,  whereby  v/e  know  God's  will — what  he  requires  cf  us 
and  what  we  lack. 

Secondly,  there  is  the  confession  of  faith  in  God  and  in  our 
Lord  Jesus  Christ,  of  all  histories  the  most  sublime,  v/herein  are 
delivered  to  us  the  wonderful  works  of  the  Divine  Majesty  from 
the  beginning  to  eternity;  how  we  and  all  creatures  are  created  by 
God;  hov/  we  are  delivered  by  the  Son  of  God  through  his  human- 
ity, his  passion,  death  and  resurrection;  and  also  hov/  we  are  re- 
newed and  assembled  as  the  one  people  of  God,  and  have  remission 
of  sins  and  everlasting  life. 

Thirdly,  there  is  the  Lord's  Prayer,  the  prayer  above  ail  prayers, 
the  prayer  taught  us  by  the  divine  Master,  comprehending  all  spir- 
itual and  tem.pcral  blessings  and  affording  the  strongest  comfort 
in  every  trial,  temptation  and  trouble,  even  in  the  hour  of  death. 

Fourthly,  there  are  the  blessed  Sacraments,  the  chief  of  cere- 
monies, v/nich  God  him.self  instituted  and  ordained,  therein  assur- 
ing us  cf  his  grace. 

We  should  esteem  and  love  the  Catechism.,  for  it  is  the  ancient, 
pure,  divine  doctrine  of  the  Christian  Church.  Whatever  conflicts 
with  it  is  nev/  and  false  doctrine,  hov/ever  glorious  its  aspect,  and 
we  m.ust  bev/are  how  we  treat  it.     In  all  my  youth  I  never  heard 


LUTHER'S  SMALL  CATECHISM.  13 

any  preaching  of  the  Ten  Commandments  or  of  the  Lord's  Prayer. 
Further  heresies  will  darken  this  light,  but  now  v/e  have  the 
Catechism,  God  be  praised,  purer  in  the  pulpits  than  has  been  for 
the  last  thousand  years.  From  all  the  books  of  the  fathers  could 
not  be  collected  so  much  as,  by  God's  grace,  is  now  taught  out  of 
the  little  Catechism. 

CONTENTS  OF  THIS  VOLUME. 

Plan  of  Salvation  Explained  by  Luther. 

Including  a  System  of  Christian  Education  and  Christian  Reading. 
A  key  to  the  study  of  Luther's  writings  and  of  the  Bible,  containing 
the  following  eight  books  or  distinct  documents  of  Luther,  un- 
abridged and  newly  translated  from  the  classic  educational  writings 
of  the  hero  of  the  Reformation.  With  the  text  of  the  American 
Revised  Bible. 

1.  Luther's  Small  Catechism. 

2.  Luther's  Large  Catechism. 

3.  Luther's  Explanation  of  God's    Ten    Commandments. 

4.  Luther's  Explanation  of  the  Apostles'  Creed. 

5.  Luther's  Explanation  of  the  Lord's  Prayer. 

6.  Luther's  Explanation  of  Holy  Baptism. 

7.  Luther's  Explanation  of  Confession. 

S.     Luther's  Explanation  of  the  Lord's  Supper. 

Under  each  commandment  and  petition  of  the  Lord's  Prayer  are 
references  for  readings  in  Luther's  v^^ritings  and  the  Bible,  which 
make  the  volume  a  key  to  Luther  and  to  the  Bible.  This  volume 
is  more  than  a  devotional  book  for  home  reading.  It  is  a  popular 
Text  Book  on  the  Christian  Religion  under  seven  grades,  for 
Parochial  Schools,  Academies,  Colleges,  Sunday  School  Classes, 
Prayer  Meetings  and  Young  People's  Meetings. 

A   NEW   OUTLINE    OF   CHRISTIAN   PEDAGOGY   AND 
READING,  BASED  ON  THE  CHRISTIAN  TEACH- 
ING OF  OUR  CHILDHOOD. 

Opening  this  volume  at  any  place  the  reader  will  meet  with  very 
familiar  truths.  But  do  not,  therefore,  lay  the  book  aside.  This 
familiar,  scriptural  knowledge  is  what  will  make  it  to  you  "a  life 
companion,"  for  instruction  and  devotion,  for  reference  and  for 
systematizing  the  Christian  knowledge  and  experience  you  will 
gain  through  life,  from  parent,  teacher,  preacher  and  the  disciples 
of  Christ,  V/hen  mother  is  teacher,  and  father  preacher,  v/hen 
the  teacher  is  preacher,  and  the  preacher  a  teacher.  The  teacher 
and  the  taught  should  m.ake  constant  progress,  step  by  step,  from 
cne  grade  to  another.  To  guard  against  confusion  or  the  lack  of 
system  in  the  important  life  work  of  developing  Christian  character, 
the  following  grades  of  instruction  are  offered  for  consideration, 
suggestion  and  adoption.  Remember  the  Catechism  is  not  Luther's 
teaching,  BUT  GOD'S. 

First  Grade.  The  words  of  Scripture  in  the  five  parts  of  Luther's 
Small  Catechism,  vmh  Morning  and  Evening  Prayers  and  Grace 
at  the  Table.     Exact  language  of  the  text. 

Second  Grade.  Luther's  explanation  of  the  Scripture  in  the  five 
parts  of  the  Small  Catechism,  with  several  Hymns  and  the  Table 
of  Duties.     Exact  language  of  the  text. 


14  LUTHER  ON  CHRISTIAN  EDUCATION. 

Third  Grade.  Any  standard  explanation  of  Luther's  Small 
Catechism,  adopted  by  your  congregation,  with  a  good  Bible  His- 
tory, Old  Testament  and  Hymns. 

Fourth  Grade,  Luther's  Large  Catchism,  with  Bible  History, 
New  Testament  and  Hymns. 

Fifth  Grade.  One  of  Luther's  best  writings  on  each  of  the  five 
parts  of  the  Catechism,  as  those  given  in  this  volume. 

Sixth  Grade.  A  study  of  the  Bible  passages  bearing  on  each 
part  of  the  Catechisms,  as  given  in  the  references  under  the  topics 
of  the  Large  Catechism  in  this  volume. 

Seventh  Grade.    A  study  of  Luther's  writings  on  these  thoughts 
and   pasages,  as  given  in  the  references  under  the   topics  in  the 
Large  Catechism  of  this  volume. 
Supplementary  Reading  in  Church  History  and  Luther's  V/ritings. 

I.  Church  History.  (1)  From  the  Apostles  to  the  Reformation. 
(2)  Reformation  History.  (3)  Reformation  to  the  present  time. 
(4)  Universal  missions. 

II.  Luther's  Writings.  (1)  Church  Postil  on  the  Gospels.  (2) 
Church  Postil  on  the  Epistles.  (3)  Com.mentary  on  Gaiatians  and 
St.  Peter's  Epistles.  (4)  Commentary  on  the  First  Twenty-two 
Psalms.  (5)  Luther's  best  reformatory  writings.  (6)  His  best 
writings  opposing  false  tendencies  in  Protestantism.  (7)  Luther's 
Commentary  on  Genesis. 

READINGS  IN  LUTHER. 

Luther  readers  soon  acquire  a  system  or  plan  of  reading  that 
makes  what  otherwise  seems  to  be  a  task,  a  real  pleasure.  The 
greatest  benefit  is  received  when  they  study  the  eminent  Luther 
literature  from  the  standpoint  of  the  Catechism  and  the  Bible. 
The  reason  so  many  never  read  anything  of  Luther's  except  the 
Small  Catechism  is  because  nothing  is  offered  the  child  as  a  bridge 
from  the  Confirmation  instruction  to  the  practice  of  Postil  read- 
ing by  its  parents.  The  Large  Catechism  and  the  treatise  on  the 
five  parts  offered  in  this  volume  aim  to  be  that  bridge.  Luther's 
Catechetical  and  Postil  v/ritings  m.ust  always  take  first  place  in 
Lutheran  devotional  literature.  This  volume  proposes  to  be  the 
link  to  unite  the  two.  The  cry  in  the  land,  "Read  Luther,"  has 
brought  the  response,  "What  is  the  best  way  to  read  him?"  That 
question  this  volume  attempts  to  answer.  The  best  explanation 
of  the  Small  Catechism  is  the  Large  Catechism,  a  treasure  of  the 
Church  that  has  been  sadly  neglected.  The  plan  of  giving  all  the 
Luther  reading  references  under  its  various  heads  offers  a  Key  to 
Luther's  v/ritings  and  connects  the  same  with  the  Confirmation 
instructions.  It  is  to  be  preferred  to  the  plan  adopted  by  the 
Walch  edition,  of  scattering  the  references  through  the  whole 
volume  of  Luther's  catechetical  writings. 

In  both  the  Luther  and  the  Bible  readings  attention  was  given 
to  the  proper  connection  between  the  first  and  the  second,  as  well 
as  the  second  and  third,  chief  parts  of  the  Catechism,  showing  the 
unity  of  the  five  parts  and  the  Biblical  character  of  the  whole. 

CATECHISM   READINGS   IN   THE   BIBLE. 

Bible  readings  are  popular  in  young  people's  religious  meetings. 

They    often,   however,   lack   system   and    are    not    consciously   and 

harmoniously  connected  with  the  Bible  knowledge  already  learned. 

This  is  here  avoided  by  holding  to  the  outline  of  the  Catechisms, 


LUTHER'S  SMALL  CATECHISM.  15 

which  in  the  end  will  bring  better  results  if  connected  with  the 
Bible  references  of  the  Confirmation  class.  These  should  not  be 
forgotten  nor  ignored. 

Since  in  the  main  Luther's  writings  are  explanatory  of  Bible 
texts,  if  one  knows  the  proof  passages  on  different  subjects,  he 
can  readily  turn  to  Luther's  complete  writings  on  a  given  text 
and  kindred  subjects.  Indexes  for  references  will  be  issued  in  Eng- 
lish in  time.  It  is  always  important  to  keep  the  connection  between 
Luther  and  the  Bible.  The  Bible  readings  assist  the  Luther  read- 
ings, and  vice  versa.  The  Luther  readings  should  lead  us  into  a 
deeper  and  a  more  systematic  study  of  the  Bible. 

If  the  reader  selects  a  thought  from  Luther  or  the  Bible  and 
locates  it  in  this  volume,  he  will  find  here  a  key  to  other  thoughts 
in  the  same  line.  This  book,  as  a  double  key  to  Luther  and  the 
Bible  from  the  classified  contents  of  the  Catechism.,  aims  to  be  a 
life  companion  for  pastors  and  teachers,  parents  and  children.  The 
Catechism  is  all  taken  from  the  Bible,  and  its  contents  dominated 
Luther's  life  and  writings.     He  lived  his  Catechism. 

The  practice  of  employing  a  good  reference  Bible  and  reading 
the  context  and  other  references  there  cited,  should  be  early  ac- 
quired and  never  abandoned.  It  is  more  profitable  than  reading 
the  complete  text  without  references.  Once  anchored  by  the  Cate- 
chism, stay  anchored  by  it. 

The  Bible  references  are  selected  with  care  from  the  standard 
German,  Scandinavian  and  English  explanations  of  the  Small  Cate- 
chism. A  little  attention  has  been  given  to  certain  practical  sub- 
jects, as  missions. 

The  number  24  on  the  back  of  this  volume  refers  to  its  number 
in  the  "Standard  Edition  of  Luther's  Works  in  English."  Nearly 
all  the  references  in  the  "Luther  Readings"  vAll  be  found  in  the 
first  15  volumes  of  the  "Standard  Edition  of  Luther's  Works  in 
English,"  now  in  preparation  for  the  press. 

The  text  of  the  American  Revised  Bible  has  been  followed  in 
this  as  in  the  other  volumes.  It  seems  unv/ise  and  unpractical  for 
German  and  Scandinavian  children  to  learn  the  old  version  and 
then  change  to  the  new,  which  is  growing  in  favor  in  Sunday 
schools  and  young  people's  societies. 

Grateful  acknowledgement  is  hereby  cheerfully  made  to  the 
following  co-laborers  for  their  valuable  assistance:  To  Prof.  G.  H. 
Schodde,  Ph.D.,  for  translating  "The  Law,  Faith  and  Prayer";  to 
Prof.  A.  G.  Voigt,  D.D.,  for  translating  "The  Lord's  Prayer  Ex- 
plained," and  to  Rev.  C,  B.  Gohdes  for  translating  "The  Benefits 
of  the  Lord's  Supper,"  and  for  revising  copy  and  reading  proof. 

This  work  is  now  offered  as  a  humble  contribution  to  the 
meager  Christian  pedagogical  and  catechetical  literature  in  the 
English  language,  with  the  hope  that  it  may  in  the  years  to  come 
aid  in  developing  an  American  system  of  Christian  education,  the 
basis  of  which  will  be  God's  Ten  Commandments,  the  Faith  of  the 
Apostles  and  the  Prayer  our  Lord  taught  his  disciples. 

J.  N.  LENKER. 

Minneapolis,  Minn.,  November  28th,  1907. 


ICutli^r  a  B'mall  OIatrrI|tam. 


Foreword. 

Martin  Luther  to  all  the  faithful  and  godly  pastors  and  preach- 
ers, grace,  mercy  and  peace  in  Jesus  Christ  our  Lord. 

1.  The  deplorable  condition  in  which  I  found  the  relig- 
ious affairs  of  your  parishes  on  my  recent  visit  of  inspection 
has  impelled  me  to  publish  this  concise  and  simple  Cate- 
chism. Merciful  God,  what  wretched  ignorance  I  beheld! 
The  com.mon  people — especially  in  the  villages — apparently 
have  no  knowledge  whatever  of  Christian  doctrine,  and  even 
many  pastors  are  ignorant  and  incapable  teachers. 

Though  all  are  called  Christians  and  have  the  privilege 
of  the  sacraments,  yet  they  cannot  even  repeat  the  Lord's 
Prayer,  nor  the  Creed,  nor  the  Ten  Commandments.  They 
live  like  the  brutes,  and  having  now  the  light  of  the  Gospel, 
rankly  abuse  their  Christian  liberty. 

2.  You  bishops,  what  answer  will  you  be  able  to  make  to 
Christ  for  having  so  shamefully  neglected  the  people  and 
utterly  disregarded  your  office?  But  I  invoke  no  evil  upon 
you.  You  withhold  the  Holy  Supper  in  part,  and  insist 
upon  the  observance  of  your  own  traditions,  while  utterly 
indifferent  about  teaching  the  people  the  Lord's  Prayer,  the 
Creed,  the  Ten  Commandments  or  any  part  of  the  Word  of 
God.    Woe,  woe  unto  you ! 

I  beseech  you,  then,  in  the  name  of  God,  my  beloved 
brethren — pastors  or  preachers — to  sincerely  discharge  the 
duties  of  your  office,  to  have  pity  on  the  people  entrusted  to 
your  care,  and  to  help  us  to  acquaint  them  with  the  Cate- 

16 


LUTHER'S  SMALL  CATECHISM.  17 

chism,  especially  the  young.  And  if  you  have  not  the  req- 
uisite knowledge  of  such  things  take  these  forms  and  read 
them  to  the  people,  word  for  word,  proceeding  in  the  follow- 
ing manner : 

3.  First,  let  the  preacher  particularly  beware  of  varia- 
tions in  the  form,  or  wording,  of  the  Ten  Commandments, 
the  Lord's  Prayer,  the  Creed,  the  sacraments.  Let  him  ad- 
here to  one  form  year  after  year.  For  the  young  and  the  un- 
learned cannot  be  taught  v/ith  success  unless  we  keep  to  the 
same  forms  and  expressions.  They  are  easily  confused  when 
we  teach  a  thing  in  a  certain  form  at  one  time,  and  at  an- 
other time — as  if  endeavoring  to  improve  it — employ  a  dif- 
ferent version.    In  the  latter  way  our  labor  and  toil  are  lost. 

The  worthy  fathers  clearly  recognized  this  fact.  They 
used  the  same  form  for  the  Lord's  Prayer,  the  Creed  and 
the  Ten  Commandments.  V/e  should  likewise  follow  their 
plan  in  teaching  the  young  and  the  unlearned,  changing 
not  one  syllable  nor  varying  in  any  wise  tomorrow  what  we 
preach  today. 

4.  Choose,  then,  the  form  that  you  prefer  and  ever  keep 
to  it.  When  you  preach  to  the  learned  and  wise,  however, 
you  are  at  liberty  to  shov/  your  skill,  and  to  present  these 
articles  in  all  the  varied  forms  at  your  command.  But  with 
the  young,  keep  ever  to  one  form;  and  teach  them,  first  of 
all,  the  Ten  Commandments,  the  Creed,  the  Lord's  Prayer, 
etc.,  word  for  word  according  to  the  text,  that  thus  they 
may  easily  repeat  and  remember  them. 

5.  If  any  refuse  to  learn,  tell  them  that  they  deny  Christ 
and  are  not  Christians.  They  must  not  be  admitted  to  the 
Lord's  Supper,  nor  to  the  privilege  of  being  sponsors  at  in- 
fant baptism,  nor  enjoy  any  of  our  Christian  liberties ;  they 
must  be  commended  to  the  pope  and  his  agents,  and  even  to 
the  devil  himself.  More  than  this,  their  parents  and  masters 
should  refuse  them  food  and  drink  and  notify  them  that  the 
government  will  banish  such  incorrigibles  from  the  country. 

Though  we  cannot  and  may  not  force  any  to  believe,  yet 
we  must  instruct  and  train  the  multitude  to  distinguish  be- 
tween right  and  wrong  conduct  toward  those  with  whom 


18  LUTHER  ON  CHRISTIAN  EDUCATION. 

they  would  live  and  obtain  a  livelihood.  He  who  would 
dwell  in  the  city  and  enjoy  its  privileges  as  blessings  from 
God,  must  know  and  obey  its  laws,  whether  he  truly  be- 
lieves or  is  a  rogue  and  vicious  at  heart. 

6.  In  the  second  place,  when  those  you  instruct  knov/  the 
text  well,  teach  them  the  meaning  of  the  words.  Take  the 
explanation  presented  in  these  forms,  or  any  other  that  is 
brief,  and  hold  to  it  without  altering  a  syllable,  just  as  before 
with  the  words  of  the  text;  and  allow  ample  time  for  the 
lessons.  It  is  not  necessary  to  take  up  all  of  a  topic  at  once. 
For  instance,  when  the  people  thoroughly  understand  the 
first  commandment,  take  the  second,  and  so  on;  otherwise 
they  will  be  overburdened  and  retain  nothing. 

7.  In  the  third  place,  when  you  have  finished  the  Small 
Catechism,  begin  with  the  Large  Catechism  and  give  the 
words  a  more  comprehensive  explanation.  Explain  each 
commandment,  petition  and  article,  with  the  various  duties 
which  they  impose ;  teach  the  blessings  and  the  dangers  in- 
cident to  its  observance  and  neglect.  These  points  you  will 
find  well  treated  in  many  writings.  Emphasize  particularly 
those  parts  most  neglected  or  least  understood  by  your  peo- 
ple. For  example,  the  seventh  commandment,  which  deals 
with  stealing,  you  must  urge  upon  artisans,  dealers  and  even 
upon  farmers  and  servants,  among  whom  many  are  dis- 
honest and  unfaithful.  Likewise,  you  must  faithfully  instill 
the  teaching  of  the  fourth  commandment  upon  children  and 
the  uneducated,  that  they  may  be  quiet,  faithful,  obedient 
and  peaceable;  and  illustrate  this  commandment  by  many 
examples  from  the  Scriptures  where  God  punished  or  blessed 
in  accordance  with  its  teaching. 

8.  Here,  too,  urge  magistrates  and  parents  to  rule  wisely 
and  to  educate  the  children,  reminding  them  of  their  bound- 
en  duty  therein  and  of  their  grievous  sin  if  they  neglect  it; 
for,  failing  in  this  respect,  they  do  injury  to  God's  kingdom 
and  to  temporal  government,  making  themselves  the  most 
harmful  enemies  of  God  and  man.  And  make  plain  to  them 
the  awful  wrong  they  commit  when  they  refuse  their  aid  in 
training  children  for  the  ministry  and  other  professional 


LUTHER'S  SMALL  CATECHISM.  19 

spheres,  and  show  that  for  such  a  sin  God  v^ill  send  upon 
them  terrible  punishment.  Time  and  place  render  preach- 
ing on  this  subject  imperative.  Parents  and  magistrates  sin 
in  this  respect  to  an  immeasurable  degree ;  and  Satan  fosters 
their  sin  with  most  evil  designs. 

9.  Finally:  Now  that  the  people  are  relieved  of  the 
tyranny  of  the  pope,  they  never  come  to  the  Lord's  Supper, 
but  treat  it  with  contempt.  To  this  duty,  then,  they  must 
be  persuaded.  However,  we  must  not  force  any  to  believe 
or  to  partake  of  the  Lord's  Supper ;  we  must  not  make  laws 
on  this  point  or  dictate  time  and  place.  But  our  preaching 
must  influence  the  people  to  come  and  demand,  as  it  were, 
that  we  give  them  the  sacrament.  To  attain  this  influence, 
we  must  say  to  them:  It  is  to  be  feared  that  he  who  does 
not  desire  to  partake  of  the  Lord's  Supper  at  least  three  or 
four  times  during  the  year,  apparently  despises  it,  and  that 
he  is  no  Christian  at  all;  just  as  he  who  refuses  to  believe 
and  hear  the  Gospel  is  not  a  Christian.  For  Christ  did  not 
say :  "Neglect,  or  despise,  this ;"  he  said,  "This  do,  as  oft  as 
ye  drink  it."  It  is  his  command  that  the  sacrament  shall  be 
observed.  He  will  not  have  it  despised  or  neglected.  He 
says,  "This  do." 

10.  He  who  does  not  consider  the  Holy  Supper  of  inestim- 
able value,  apparently  knows  no  sin,  no  flesh,  no  devil,  no 
world,  no  death,  no  danger,  no  hell ;  that  is,  he  does  not  be- 
lieve in  them  although  he  is  overwhelmed  in  them  and  is 
completely  the  devil's.  On  the  other  hand,  he  has  no  need 
of  mercy,  of  life,  of  paradise  and  the  kingdom  of  heaven,  of 
Christ  and  God,  nor  of  any  good  thing.  For  if  he  believed 
himself  overwhelmed  with  evils  and  in  need  of  so  many 
blessings  he  could  not  neglect  the  Lord's  Supper,  which 
gives  effectual  remedy  for  evil  and  bestows  abundant  good. 
He  would  not  need  to  be  driven  to  the  sacrament  by  any 
lavv^,  but  would  hasten  to  it  of  his  own  accord,  impelled  by 
his  ov/n  desires,  and  would  urge  you  to  administer  it  to  him. 

11.  Therefore,  you  must  in  this  case  establish  no  law,  as 
the  pope  has  done.  Only  set  forth  the  benefit  and  the  harm, 
the  need  and  the  blessing,  the  danger  and  the  salvation,  in- 


20  LUTHER  ON  CHRISTIAN  EDUCATION. 

volved  in  the  Lord's  Supper,  and  the  people  will  seek  it  of 
their  own  accord  and  without  constraint.  If  they  refuse  to 
come,  leave  them  to  their  choice  and  tell  them  that  since 
they  regard  not  their  own  spiritual  need  and  God's  gracious 
help,  they  belong  to  the  devil.  But  if  you  do  not  so  warn 
them,  or  if  you  turn  the  sacrament  into  a  law,  which  means 
to  inject  poison  into  it,  then  you  are  to  blame  if  the  people 
despise  the  sacrament.  Must  they  not  of  necessity  be  in- 
different if  you  are  asleep  or  silent  on  the  matter?  There- 
fore, take  earnest  heed,  you  pastors  and  preachers.  Our 
office  is  utterly  changed  from  what  it  was  formerly,  under 
the  pope.  It  is  now  the  ministry  of  salvation;  conse- 
quently, it  brings  us  greater  responsibility  and  labor,  more 
dangers  and  temptations.  It  brings  us  also  but  little  grati- 
tude or  reward  in  this  world ;  but  Christ  himself  will  be  our 
reward  if  we  faithfully  labor.  May  the  father  of  all  grace 
help  us,  to  whom  be  praise  and  thanks  forever,  through 
Christ  our  Lord,    Amen. 


LUTHER'S  SMALL  CATECHISM.  21 

FIRST  PART. 

(3ob*^  Zen  Commanbments. 

As  they   should  be   Faithfully  Taught  in  the  Family. 

The  First  Table  of  God's  Law — Love  to  God. 
THE  FIRST  COMMANDMENT. 
I  am  Jehovah  thy  God.     Thou  shalt  have  no  other  gods 
before   me. 

What  does  this  mean? 

We  should  fear,  love  and  trust  in  God  above  all  things. 

THE    SECOND    COMMANDMENT. 
Thou  shalt  not  take  the  name  of  Jehovah  thy  God  in 
vain;  for  Jehovah  will  not  hold  him  guiltless  that  taketh 
his  name   in  vain. 

What  does  this  mean? 

We  should  so  fear  and  love  God  that  we  do  not  curse, 
swear,  conjure,  lie  or  deceive  by  his  name,  but  call  upon 
his  name  in  every  time  of  need  and  worship  him  with 
prayer,    praise   and    thanksgiving. 

THE  THIRD   COMMANDMENT. 
Thou  shalt  remember  the  Sabbath  day  to  keep  it  holy. 
(Thou  shalt  sanctify  the  holy  or  restday). 
What  does  this  mean? 

We  should  so  fear  and  love  God  that  we  do  not  despise 
preaching  and  his  Word,  but  deem  it  holy  and  gladly  hear 
and  learn  it. 
The  Second  Table  of  God's  Law— Love  to  Our  Neighbor. 

THE  FOURTH   COMMANDMENT. 
Thou  shalt  honor  thy  father  and  thy  mother,  that  it  may 
be  well  with  thee,  and  thou  mayest  live  long  on  the  earth. 
What  does  this  mean? 

We  should  so  fear  and  love  God  that  we  do  not  despise 
our  parents  and  superiors,  nor  provoke  them  to  anger,  but 
honor,  serve,  obey,  love  and  esteem  them. 

THE    FIFTH    COMMANDMENT. 
Thou  shalt  not  kill. 
What  does  this  mean? 


22  LUTHER  ON  CHRISTIAN  EDUCATION. 

We  should  so  fear  and  love  God  that  we  do  not  hurt 
nor  harm  our  neighbor  in  his  body,  but  help  and  befriend 
him  in  every  bodily  need. 

THE   SIXTH   COMMANDMENT. 

Thou  shalt  not  commit  adultery. 

What  does  this  mean? 

W^e  should  so  fear  and  love  God  that  we  live  chaste 
and  pure  in  words  and  deeds,  and  husband  and  wife  each 
love  and  honor  the  other. 

THE    SEVENTH    COMMANDMENT. 

Thou  shalt  not  steal. 

What  does  this  mean? 

We  should  so  fear  and  love  God  that  we  do  not  take 
our  neighbor's  money  or  property,  nor  get  it  by  f^lse 
wares  or  false  dealing,  but  help  him  to  improve  and  pro- 
tect his  property  and  business. 

THE    EIGHTH    COMMANDMENT. 

Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

What  does  this  mean? 

We  should  so  fear  and  love  God  that  we  do  not  falsely 
belie,  betray,  backbite  nor  slander  our  neighbor,  but  ex- 
cuse him,  speak  well  of  him  and  put  the  best  construction 
on  all  he  does. 

THE   NINTH    COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  house. 

What  does  this  mean? 

We  should  so  fear  and  love  God  that  we  do  not  craftily 
seek  to  gain  our  neighbor's  inheritance  or  home,  nor  get 
it  by  a  show  of  right,  but  help  and  serve  him  in  keeping  it. 

THE    TENTH    COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man 
servant,  nor  his  maid  servant,  nor  his  cattle,  nor  anything 
that  is  his. 

What  does  this  mean? 

We  should  so  fear  and  love  God  that  wo  de  not  estrange, 
force,  or  entice  av/ay  from  our  neighbor,  his  wife,  servants 
or  cattle,  but  urge  them  to  stay  and  do  their  duty. 


LUTHER'S  SMALL  CATECHISM.  23 

THE  CONCLUSION  OF  THE  COMMANDMENTS. 

What  does  God  say  of  all  these  commandments? 

He  says:  "I  Jehovah  thy  God  am  a  jealous  God,  visiting 
the  iniquity  of  the  fathers  upon  the  children  unto  the  third 
and  fourth  generation  of  them  that  hate  me;  and  showing 
lovingkindness  unto  thousands  of  them  that  love  me  and 
keep  my  commandments." 

What  does  this  mean? 

God  threatens  to  punish  all  who  transgress  these  com- 
mandments, therefore  we  should  fear  his  wrath,  and  do 
nothing  against  such  commandments.  But  he  promises 
grace  and  every  blessing  to  all  who  keep  these  command- 
ments ;  therefore,  we  should  love  and  trust  in  him  and  glad- 
ly do  according  to  his  commandments. 

SECOND  PART. 

XTbe  apostles'  iFdtb,  or  Creeb- 

As  it  should  be  Faithfully  Taught   in  the   Family. 

THE  FIRST  ARTICLE  OF  FAITH. 
Of  Creation. 
I  believe  in  God  the  Father  Almighty,  Maker  of  heaven 
and  earth. 

What  does  this  mean? 
I  believe  that  God  has  made  me,  and  all  creatures;  that 

he  has  given  and  still  preserves  to  me  my  body  and  soul, 

eyes,  ears,  and  all  my  members,  my  reason  and  all  my 

senses;  also  clothing  and  shoes,  meat  and  drink,  house  and 

home,  wife  and  child,  land,  cattle  and  all  my  goods ;  that  he 

richly  and  daily  provides  me  with  all  that  I  need  for  this 

body  and  life,  protects  me  against  all  danger  and  guards  and 

keeps  me  from  all  evil;  and  all  this  purely  out  of  fatherly, 

divine  goodness  and  mercy,  without  any  merit  or  worthiness 

in  me;  for  all  of  which  I  am  in  duty  bound  to  thank  and 

praise,  to  serve  and  obey  him.    This  is  most  certainly  true. 

THE  SECOND  ARTICLE  OF  FAITH. 

Of  Redemption. 

And  in  Jesus  Christ  his  only  Son,  our  Lord ;  who  was  con- 


24  LUTHER  ON  CHRISTIAN  EDUCATION. 

ceived  by  the  Holy  Spirit,  born  of  the  Virgin  Mary ;  suffered 
under  Pontius  Pilate,  was  crucified,  dead  and  buried ;  he  de- 
scended into  hell ;  the  third  day  he  rose  again  from  the  dead ; 
he  ascended  into  heaven,  and  sitteth  on  the  right  hand  of 
God  the  Father  Almighty;  from  thence  he  shall  come  to 
judge  the  quick  and  the  dead. 

What  does  this  mean? 

I  believe  that  Jesus  Christ,  true  God,  begotten  of  the 
Father  from  eternity,  and  also  true  man,  born  of  the 
Virgin  Mary,  is  my  Lord ;  who  has  redeemed  me,  a  lost  and 
condemned  creature,  purchased  and  won  me  from  all  sins, 
from  death  and  from  the  power  of  the  devil,  not  with  gold 
or  silver,  but  with  his  holy,  precious  blood  and  with  his  in- 
nocent sufferings  and  death ;  and  in  order  that  I  might  be  his 
own,  live  under  him  in  his  kingdom  and  serve  him  in  ever- 
lasting righteousness,  innocence  and  blessedness,  even  as  he 
is  risen  from  the  dead,  lives  and  reigns  to  all  eternity.  This 
is  most  certainly  true. 

THE  THIRD  ARTICLE  OF  FAITH. 
Of  Sanctification. 

I  believe  in  the  Holy  Spirit;  the  holy  Christian  Church; 
the  communion  of  saints ;  the  forgiveness  of  sins ;  the  resur- 
rection of  the  body ;  and  the  life  everlasting.     Amen. 

What  does  this  mean? 

I  believe  that  I  cannot  by  my  own  reason  or  strength  be- 
lieve in  Jesus  Christ,  my  Lord,  or  come  to  him ;  but  the  Holy 
Spirit  has  called  me  by  the  Gospel,  enlightened  me  with  his 
gifts  and  sanctified  and  preserved  me  in  the  true  faith ;  even 
as  he  calls,  gathers,  enlightens  and  sanctifies  the  whole 
Christian  Church  on  earth  and  preserves  it  in  union  with 
Jesus  Christ  in  the  one  true  faith ;  in  which  Christian  Church 
he  daily  and  richly  forgives  me  and  all  believers  all  our  sins, 
and  at  the  last  day  will  raise  up  me  and  all  the  dead,  and  will 
grant  me  and  all  believers  in  Christ  everlasting  life.  This  is 
most  certainly  true. 


LUTHER'S  SMALL  CATECHISM.  25 

THIRD  PART. 

As   it   should   be   Faithfully   Taught   in   the   Family. 

Our  Father  who  art  in  heaven. 

What  does  this  mean? 

God  would  hereby  tenderly  invite  us  to  believe  that  he  is 
truly  our  Father  and  we  are  truly  his  children,  so  that  we 
may  ask  of  him  with  all  cheerfulness  and  confidence,  as  dear 
children  ask  of  their  dear  father. 

THE  FIRST  PETITION. 

Hallowed  be  Thy  name. 

What  does  this  mean? 

The  name  of  God  is  inaeed  holy  in  itself;  but  we  pray  in 
this  petition  that  it  may  be  holy  also  among  us. 

How  is  this  done? 

When  the  Word  of  God  is  taught  in  its  truth  and  purity 
and  we  as  the  children  of  God  lead  holy  lives  in  accordance 
with  it;  this  grant  us,  dear  Father  in  heaven!  But  he  that 
teaches  and  lives  otherwise  than  the  Word  of  God  teaches, 
profanes  the  name  of  God  among  us ;  from  this  preserve  us, 
heavenly  Father! 

THE  SECOND  PETITION. 

Thy  kingdom  come. 

What  does  this  mean? 

The  kingdom  of  God  comes  indeed  of  itself,  without  our 
prayer ;  but  vv/^e  pray  in  this  petition  that  it  may  come  also  to 
us. 

How  is  this  done? 

W^hen  our  heavenly  Father  gives  us  his  Holy  Spirit,  so 
that  by  his  grace  we  believe  his  Holy  Word  and  live  godly, 
here  in  time,  and  in  heaven  forever. 

THE  THIRD  PETITION. 

Thy  will  be  done  on  earth,  as  it  is  in  heaven. 

What  does  this  mean? 

The  good  and  gracious  will  of  God  is  done  indeed  without 
our  prayer ;  but  we  pray  in  this  petition  that  it  may  be  done 
also  among  us. 


26  LUTHER  ON  CHRISTIAN  EDUCATION. 

How  is  this  done? 

When  God  defeats  and  hinders  every  evil  counsel  and 
purpose,  which  v/ould  not  let  us  hallow  God's  name  nor  let 
his  kingdom  come,  such  as  the  will  of  the  devil,  the  world, 
and  our  own  flesh;  but  strengthens  and  keeps  us  steadfast 
in  his  Word  and  in  faith  unto  our  end.  This  is  his  gracious 
and  good  will. 

THE  FOURTH  PETITION. 

Give  us  this  day  our  daily  bread. 

What  does  this  mean? 

God  gives  daily  bread  indeed  without  our  prayers  even  to 
all  the  wicked;  but  we  pray  in  this  petition  that  he  would 
lead  us  to  acknowledge  and  receive  our  daily  bread  with 
thanksgiving. 

What  is  meant  by  "daily  bread"? 

All  that  belongs  to  the  wants  and  support  of  the  body, 
such  as  meat,  drink,  clothing,  shoes,  house,  home,  land,  cat- 
tle, money,  goods,  a  pious  spouse,  pious  children,  pious  serv- 
ants, pious  and  faithful  rulers,  good  government,  good 
weather,  peace,  health,  order,  honor,  good  friends,  trusty 
neighbors  and  the  like. 

THE  FIFTH  PETITION. 

And  forgive  us  our  trespasses,  as  we  forgive  those  v^ho 
trespass  against    us. 

What  does  this  mean? 

We  pray  in  this  petition  that  our  Father  in  heaven  would 
not  look  upon  our  sins,  nor,  on  account  of  them,  deny  our 
prayer,  for  we  are  not  worthy  of  anything  we  ask,  neither 
have  we  deserved  it ;  but  that  he  would  grant  us  all  through 
grace,  for  we  sin  much  every  day  and  deserve  nothing  but 
punishment.  And  we  on  our  part  will  heartily  forgive  and 
readily  do  good  to  those  v/ho  sin  against  us. 
THE  SIXTH  PETITION. 

And  lead  us  not  into  temptation. 

What  does  this  mean? 

God  indeed  tempts  no  one;  but  we  pray  in  this  petition 
that  God  would  guard  and  keep  us,  that  the  devil,  the  world 
and  our  flesh  may  not  deceive  us,  nor  lead  us  into  misbelief. 


LUTHER'S  SMALL  CATECHISM.  27 

despair  and  other  shameful  sin  and  vice ;  and,  though  we  be 
thus  tempted,  that  we  may  still  in  the  end  overcome  and 
hold  the  victory. 

THE  SEVENTH  PETITION. 

But  deliver  us  from  evil. 

What  does  this  mean? 

We  pray  in  this  petition,  as  the  sum  of  all,  that  our  Father 
in  heaven  would  deliver  us  from  ail  manner  of  evil — in  body 
and  soul,  property  and  honor — and  at  last,  when  the  hour  of 
death  shall  come,  grant  us  a  blessed  end  and  graciously  take 
us  from  this  vale  of  sorrow  to  himself  in  heaven. 
CONCLUSION. 

For  thine  is  the  kingdom  and  the  power  and  the  glory  for 
ever  and  ever.    Amen. 

What  does  this  mean? 

That  I  should  be  sure  that  these  petitions  are  acceptable 
to  our  Father  in  heaven,  and  are  heard  by  him;  for  he  him- 
self has  commanded  us  so  to  pray  and  has  promised  to  hear 
us.    Amen,  Amen,  that  is,  yea,  yea ;  it  shall  be  so. 

FOURTH  PART. 

Sacrament  of  Baptism. 

As   it   should   be   Faithfully   Taught   in   the   Family. 

I.  What  is  Baptism? 

Baptism  is  not  simply  water,  but  it  is  the  water  compre- 
hended in  God's  comm.and,  and  connected  v/ith  God's  Word. 

What  is  that  Word  of  God? 

That  which  Christ,  our  Lord,  says  in  the  last  chapter  of 
Matthew :  "Go  ye  into  all  the  world  and  teach  all  the  na- 
tions, and  baptize  them  into  the  namxe  of  the  Father  and  of 
the  Son  and  of  the  Holy  Spirit." 

II.  "What  benefits  does  Baptism  confer? 

It  works  forgiveness  of  sins,  delivers  from  death  and  the 
devil,  and  gives  everlasting  salvation  to  all  who  believe  this, 
as  the  words  and  promises  of  God  declare. 

Which  are  those  words  and  promises  of  God? 

Those  which  Christ,  our  Lord,  says  in  the  last  chapter  of 
Mark:  "He  that  believeth  and  is  baptized  shall  be  saved; 
but  he  that  believeth  not  shall  be  damned." 


28  LUTHER  ON  CHRISTIAN  EDUCATION. 

III.  How  can  water  do  such  great  things? 

It  is  not  water  indeed  that  does  it,  but  the  Word  of  God, 
which  is  in  and  with  the  water,  and  faith  which  trusts  this 
Word  of  God  in  the  water.  For  without  the  Word  of  God 
the  water  is  simply  water,  and  no  baptism.  But  with  the 
Word  of  God,  it  is  a  baptism,  that  is  a  gracious  water  of  life 
and  a  washing  of  regeneration  in  the  Holy  Spirit;  as  St. 
Paul  says.  Tit  3,  5-8 : 

"According  to  his  mercy  he  saved  us,  by  the  washing  of 
regeneration  and  renewing  of  the  Holy  Spirit;  which  he 
poured  out  upon  us  richly  through  Jesus  Christ,  our  Sav- 
iour; that,  being  justified  by  his  grace,  we  might  be  made 
heirs  according  to  the  hope  of  eternal  life.  This  is  a  faithful 
saying." 

IV.  What  does  such  baptizing  with  water  signify? 

It  signifies  that  the  old  Adam  in  us  should,  by  daily  sor- 
row and  repentance,  be  drowned  and  die,  with  all  sins  and 
evil  lusts;  and  again  a  new  man  daily  come  forth  and  arise, 
who  shall  live  before  God  in  righteousness  and  purity  for- 
ever. 

Where  is  this  written? 

St.  Paul  says,  Rom  6,  4 :  "We  were  buried  therefore  with 
Christ  through  baptism  into  death ;  that  like  as  he  was  raised 
from  the  dead  through  the  glory  of  the  Father,  so  we  also 
might  walk  in  newness  of  life."  _^ 

FIFTH  PART. 

Sacrament  of  the  Xorb's  Supper 

As   it    should   be   Faithfully   Taught    in   the   Family. 

I.    What  is  the  Sacrament  of  the  Altar? 

It  is  the  true  body  and  blood  of  our  Lord  Jesus  Christ, 
under  the  bread  and  wine,  instituted  by  Christ  himself  for  us 
Christians  to  eat  and  drink. 

Where  is  this  written? 

The  holy  Evangelists,  Matthew,  Mark  and  Luke,  together 
•  with  St.  Paul,  write  thus : 

"Our  Lord  Jesus  Christ,  in  the  night  in  which  he  was  be- 
trayed, took  bread ;  and  when  he  had  given  thanks,  he  brake 


LUTHER'S  SMALL  CATECHISM.  29 

it,  and  gave  it  to  his  disciples,  saying,  Take  eat;  this  is  my 
body,  which  is  given  for  you ;  this  do  in  remembrance  of  me." 
"After  the  same  manner,  when  he  had  supped,  he  took 
also  the  cup,  and  when  he  had  given  thanks,  he  gave  it  to 
them,  saying.  Drink  ye  all  of  it ;  this  cup  is  the  New  Testa- 
ment in  my  blood,  which  is  shed  for  you,  for  the  remission  of 
sins;  this  do,  as  oft  as  ye  drink  it,  in  remembrance  of  me," 

II.  What  benefit  is  such  eating  and  drinking? 

It  is  shown  us  by  these  words :  "Given  and  shed  for  you, 
for  the  remission  of  sins;"  namely,  that  in  the  Sacrament, 
forgiveness  of  sins,  life  and  salvation  are  given  us  through 
these  words.  For  where  there  is  forgiveness  of  sins,  there 
is  also  life  and  salvation. 

III.  How  can  bodily  eating  and  drinking  do  such  great 
things? 

It  is  not  the  eating  and  drinking  indeed  that  does  it,  but 
the  words  which  stand  here:  "Given  and  shed  for  you,  for 
the  remission  of  sins."  These  words,  together  with  the 
bodily  eating  and  drinking,  are  the  chief  thing  in  the  Sacra- 
ment; and  he  that  believes  these  words,  has  what  they  say 
and  mean,  namely  the  forgiveness  of  sins. 

IV.  Who  then  receives  this  Sacrament  worthily? 
Fasting  and  bodily  preparation  are  indeed  a  good  outward 

discipline ;  but  he  is  truly  worthy  and  well  prepared  who 
has  faith  in  these  words:  "Given  and  shed  for  you,  for  the 
remission  of  sins."  But  he  v/ho  believes  not  these  words, 
or  doubts,  is  unworthy  and  unprepared ;  for  the  words,  "For 
you,"  require  only  believing  hearts. 

HOW  PEOPLE  SHOULD  BE  TAUGHT  TO  CONFESS 
THEIR  SINS. 

What  is  Confession? 

Confession  embraces  two  parts ;  one,  that  we  confess  our 
sins;  the  other,  that  we  receive  absolution  or  forgiveness 
from  the  pastor  as  from  God  himself  and  in  no  wise  doubt, 
but  firmly  believe  that  through  it  our  sins  are  forgiven  be- 
fore God  in  heaven. 

What  sins  should  we  confess? 

Before  God  we  should  acknowledge  ourselves  guilty  of  all 


30  LUTHER  ON  CHRISTIAN  EDUCATION. 

sins,  even  of  those  which  we  do  not  discern ;  as  we  do  in  the 
Lord's  Prayer.  But  before  the  pastor  we  should  confess 
those  sins  only  which  we  know  and  feel  in  our  hearts. 

Which  are  these? 

Here  consider  your  station  in  the  light  of  the  Ten  Com- 
mandments, whether  you  be  a  father,  mother,  son,  daughter, 
master,  mistress,  servant;  whether  in  these  relations  you 
have  been  disobedient,  unfaithful,  slothful;  whether  you 
have  wronged  anyone  by  word  or  deed;  whether  you  have 
stolen,  neglected,  wasted  aught,  or  done  any  harm. 

HOW  THE  HEAD  OF  THE  FAMILY 

SHOULD  TEACH   HIS   HOUSEHOLD  TO   PRAY. 

Morning  Prayer. 

In  the  morning,  when  thou  risest,  say : 

In  the  name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Spirit.     Amen. 

Then,  kneeling  or  standing,  repeat  the  Apostles'  Creed  and 
the  Lord's  Prayer.    Then,  if  you  wish,  say  also  this  prayer : 

I  give  thanks  unto  thee,  heavenly  Father,  through  Jesus 
Christ  thy  dear  Son,  that  thou  hast  protected  me  through  the 
night  from  all  danger  and  harm ;  and  I  beseech  thee  to  pre- 
serve and  keep  me  this  day  also  from  all  sin  and  evil ;  that  in 
all  my  thoughts,  words  and  deeds,  I  may  serve  and  please 
thee.  Into  thy  hands  I  commend  my  body  and  soul,  and  all 
that  is  mine.  Let  thy  holy  angel  have  charge  concerning 
me,  that  the  wicked  one  have  no  power  over  me.    Amen. 

Then  after  a  hymn  or  the  Ten  Commandments,  or  what- 
ever thy  devotion  may  suggest,  go  joyfully  to  thy  work. 
Evening  Prayer. 

In  the  evening,  when  thou  goest  to  bed,  say : 

In  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Spirit.    Amen. 

Then,  kneeling  or  standing,  repeat  the  Apostles'  Creed 
and  the  Lord's  Prayer.    Then,  if  you  wish,  offer  this  prayer : 

I  give  thanks  unto  thee,  heavenly  Father,  through  Jesus 
Christ  thy  dear  Son,  that  thou  hast  this  day  so  graciously 
protected  me,  and  I  beseech  thee  to  forgive  me  all  my  sins. 


LUTHER'S  SMALL  CATECHISM.  31 

and  the  wrong  which  I  have  done,  and  by  thy  great  mercy 
defend  me  from  all  the  perils  and  dangers  of  this  night. 
Into  thy  hands  I  commend  my  body  and  soul,  and  all  that  is 
mine.  Let  thy  holy  angel  have  charge  concerning  me,  that 
the  wicked  one  have  no  power  over  me.  Amen. 
Then  lie  down  in  peace  and  sleep. 

HOW  THE  HEAD  OF  THE  FAMILY 

SHOULD  TEACH  HIS  HOUSEHOLD  TO  ASK  A  BLESSING 
AND  RETURN  OF  THANKS  AT  MEALS. 

Grace  Before  Meat. 

The  children  and  servants  shall  go  to  the  table  reverently, 
fold  their  hands,  and  say: 

The  eyes  of  all  wait  upon  thee,  O  Lord,  and  thou  givest 
them  their  meat  in  due  season.  Thou  openest  thine  hand 
and  satisfiest  the  desire  of  every  living  thing. 

Then  shall  be  said  the  Lord's  Prayer  and  after  that  this 
prayer : 

O  Lord  God,  heavenly  Father,  bless  us  and  these  thy 
gifts,  which  we  receive  from  thy  loving-kindness,  through 
Jesus  Christ,  our  Lord.    Amen. 

Thanks  After  Meat. 

After  meat,  they  shall  reverently,  with  folded  hands  say: 
O  give  thanks  unto  the  Lord,  for  he  is  good ;  for  his  mercy 
endureth  forever.  He  giveth  food  to  all  flesh;  he  giveth  to 
the  beast  his  food ;  and  to  the  young  ravens  which  cry.  The 
Lord  taketh  pleasure  in  them  that  fear  him,  in  those  that 
hope  in  his  mercy.    Amen. 

Then  shall  be  said  the  Lord's  Prayer  and  the  following: 
We   thank   thee.   Lord   God,   heavenly   Father,   through 
Jesus  Christ,  our  Lord,  for  all  thy  benefits;  who  livest  and 
reignest  for  ever  and  ever.    Amen. 

THE  TABLE  OF  DUTIES  FOR  THE  HOME, 

OR  PASSAGES  OF  SCRIPTURE  ADMONISHING  VARIOUS  CLASSES 
AND  ESTATES  OF  THEIR  OFFICE  AND  DUTY. 

Duties  Hearers  Owe  Their  Pastors  and  Tachers. 
The  bishop  therefore  must  be  without  reproach,  the  hus- 
band of  one  wife,  vigilant,  sober,  of  good  behavior,  given  to 


32  LUTHER  ON  CHRISTIAN  EDUCATION. 

hospitality,  apt  to  teach;  not  given  to  wine,  no  striker,  not 
greedy  of  filthy  lucre;  but  patient,  not  a  brawler,  not  cov- 
etous; one  that  ruleth  well  his  own  house,  having  his  chil- 
dren in  subjection  with  all  gravity;  not  a  novice.  Holding 
fast  the  faithful  word  as  he  hath  been  taught,  that  he  may  be 
able  by  sound  doctrine  both  to  exhort  and  convince  the  gain- 
sayers.     1  Tim  3,  2-6.    Tit  1,  9. 

Duties  the  Hearers  Owe  Their  Pastors. 

Eating  and  drinking  such  things  as  they  give;  for  the 
laborer  is  worthy  of  his  hire.    Lk  10,  7. 

Even  so  did  the  Lord  ordain  that  they  that  proclaim  the 
Gospel  should  live  of  the  Gospel.    1  Cor  9,  14. 

Let  him  that  is  taught  in  the  Word  communicate  unto 
him  that  teacheth  in  all  good  things.  Be  not  deceived ;  God 
is  not  mocked;  for  whatsoever  a  man  soweth,  that  shall  he 
also  reap.    Gal  6,  6-7. 

Let  the  elders  that  rule  well  be  counted  worthy  of  double 
honor,  especially  those  who  labor  in  the  Word  and  in  teach- 
ing. For  the  Scripture  saith,  Thou  shalt  not  muzzle  the  ox 
when  he  treadeth  out  the  corn.  And,  the  laborer  is  worthy 
of  his  reward.     1  Tim  5,  17-18. 

And  we  beseech  you,  brethren,  to  know  them  which  labor 
among  you,  and  are  over  you  in  the  Lord,  and  admonish 
you;  and  to  esteem  them  exceeding  highly  in  love  for  their 
work's  sake.  Be  at  peace  among  yourselves.   1  Thess  5,  12-13. 

Obey  them  that  have  the  rule  over  you,  and  submit  to 
them;  for  they  watch  in  behalf  of  your  souls,  as  they  that 
shall  give  account :  that  they  may  do  this  with  joy,  and  not 
with  grief:  for  this  is  unprofitable  for  you.    Heb  13,  17. 
Duties  to  the  Civil  Government. 

Let  every  soul  be  in  subjection  to  the  higher  powers:  for 
there  is  no  power  but  of  God;  and  the  powers  that  be  are 
ordained  of  God.  Therefore  he  that  resisteth  the  power, 
withstandeth  the  ordinance  of  God :  and  they  that  withstand 
shall  receive  to  themselves  judgment.  For  rulers  are  not  a 
terror  to  the  good  work,  but  to  the  evil.  And  wouldest  thou 
have  no  fear  of  the  power?  Do  that  which  is  good,  and 
thou  shalt  have  praise  from  the  same :  for  he  is  a  minister  of 


LUTHER'S  SMALL  CATECHISM.  33 

God  to  thee  for  good.  But  if  thou  do  that  which  is  evil,  be 
afraid ;  for  he  beareth  not  the  sword  in  vain :  for  he  is  a  min- 
ister of  God,  an  avenger  for  wrath  to  him  that  doeth  evil. 
Rom  13,  1-4.  Duties  of  Subjects. 

Render  therefore  unto  Caesar  the  things  that  are  Caesar's ; 
and  unto  God  the  things  that  are  God's.    Mt  22,  21. 

Wherefore  ye  must  needs  be  in  subjection,  not  only  be- 
cause of  the  wrath,  but  also  for  conscience'  sake.  For  for 
this  cause  ye  pay  tribute  also;  for  they  are  ministers  of 
God's  service,  attending  continually  upon  this  very  thing. 
Render  to  all  their  dues:  tribute  to  whom  tribute  is  due; 
custom  to  whom  custom ;  fear  to  whom  fear ;  honor  to  whom 
honor.    Rom  13,  5-7. 

I  exhort,  therefore,  first  of  all,  that  supplications,  prayers, 
intercessions,  giving  of  thanks,  be  made  for  all  men;  for 
kings  and  all  that  are  in  high  place ;  that  we  may  lead  a  tran- 
quil and  quiet  life  in  all  godliness  and  gravity.  This  is  good 
and  acceptable  in  the  sight  of  God  our  Saviour.   1  Tim  2,  2-3. 

Put  them  in  mind  to  be  in  subjection  to  rulers,  to  author- 
ities, to  be  obedient,  to  be  ready  unto  every  good  work.  Tit 
3,  1. 

Be  subject  to  every  ordinance  of  man  for  the  Lord's  sake : 
whether  it  be  to  the  king,  as  supreme,  or  unto  governors,  as 
sent  by  him  for  vengeance  on  evil-doers  and  for  praise  to 
them  that  do  well.    1  Pet  2,  13-14. 

Duties  of  Husbands. 

Ye  husbands,  in  like  manner  dwell  with  your  wives  ac- 
cording to  knov/ledge,  giving  honor  unto  the  v/oman,  as  un- 
to the  weaker  vessel,  and  as  being  also  joint  heirs  of  the 
grace  of  life;  to  the  end  that  your  prayers  be  not  hindered. 
And  be  not  bitter  against  them.  1  Pet.  3,  7 ;  Col  3,  19. 
Duties  of  Wives. 

Ye  wives,  be  in  subjection  to  your  own  husbands,  as  unto 
the  Lord,  as  Sarah  obeyed  Abraham,  calling  him  lord,  whose 
children  ye  now  are,  if  ye  do  well,  and  are  not  put  in  fear 
by  any  terror.    1  Pet  3,  5-6. 

Duties  of  Parents. 

And,  ye  fathers,  provoke  not  your  children  to  wrath ;  but 


34  LUTHER  ON  CHRISTIAN  EDUCATION. 

nurture  them  in  the  chastening  and  admonition  of  the  Lord. 
Eph  6,  4. 

Duties  of  Children. 
Children,  obey  your  parents  in  the  Lord :  for  this  is  right. 
Honor  thy  father  and  mother ;  which  is  the  first  command- 
ment with  promise :  that  it  may  be  well  with  thee,  and  thou 
mayest  live  long  on  the  earth.    Eph  6,  1-3. 

Duties  of  Servants,  Employees  and  Laborers. 
Servants,  be  obedient  unto  them  that,  according  to  the 
flesh,  are  your  masters,  with  fear  and  trembling,  in  single- 
ness of  your  heart,  as  unto  Christ;  not  in  the  way  of  eye- 
service,  as  menpleasers ;  but  as  servants  of  Christ,  doing  the 
will  of  God  from  the  heart ;  with  good  will  doing  service,  as 
unto  the  Lord  and  not  unto  men:  knowing  that  whatsoever 
good  thing  each  one  doeth,  the  same  shall  he  receive  again 
from  the  Lord,  whether  he  be  bond  or  free.    Eph  6,  5-8. 
Duties  of  Masters  and  Mistresses. 
And,  ye  masters,  do  the  same  things  unto  them,  and  for- 
bear threatening :  knowing  that  he  who  is  both  their  master 
and  yours  is  in  heaven,  and  there  is  no  respect  of  persons 
with  him.    Eph  6,  9. 

Duties  of  the  Young  in  General. 
Likewise,  ye  younger,  be  subject  unto  the  elder.    Yea,  all 
of  you  gird  yourselves  v/ith  humility,  to  serve  one  another, 
for  God  resisteth  the  proud,  but  giveth  grace  to  the  humble. 
Humble  yourselves  therefore  under  the  mighty  hand  of  God, 
that  he  may  exalt  you  in  due  time.    1  Pet  5,  5-6. 
Duties  of  Widows. 
Now  she  that  is  a  v^idow  indeed,  and  desolate,  hath  her 
hope    set    on    God,    and    continueth    in    supplications    and 
prayers  night  and  day.    But  she  that  giveth  herself  to  pleas- 
ure is  dead  while  she  liveth.     1  Tim  5,  5-6. 

Duties  of  the  Whole  Congregation, 
Thou  shalt  love  thy  neighbor  as  thyself.    Herein  are  com- 
prehended all  the  commandments.    Rom  13,  9.    AruJ  perse- 
vere in  prayer  for  all  men.     1  Tim  2,  1. 

Let  each  his  lesson  learn  v/ith  care 
And  all  the  household  well  shall  fare. 


A    CHRISTIAN    PREFACE,    HELPFUL    AND    NECESSARY. 

Being  a  Faithful,  Earnest  Exhortation  Addressed  by 
Luther  to  all  Christians,  but  Especially  to  all  Pastors 
and  Preachers,  to  Diligently  Exercise  Themselves  Daily 
in  the  Knowledge  of  the  Catechism,  Which  is  a  Short 
Summary  and  Extract  of  the  Whole  Bible,  and  to  Con- 
tinually Put  it  into  Practice. 

1.  We  have  weighty  reasons  for  urging  the  constant 
use  of  the  Catechism  and  for  desiring  and  beseeching  others 
to  do  so.  We  see,  with  sorrow,  that  many  pastors  and 
preachers  are  very  lax  in  this  duty,  thereby  dishonoring 
both  their  office  and  the  teachings  of  that  little  book.  Some 
do  so  from  motives  of  fancied  superiority,  others  from  sheer 
laziness  and  love  of  their  bellies,  who  act  as  if  they  were 
pastors  and  preachers  merely  for  their  bellies'  sake  and  had 
nothing  to  do  while  they  live  but  enjoy  the  church  treas- 
ures— as  they  v/ere  accustomed  to  do  under  the  Papacy. 

2.  Although  everything  that  ought  to  be  taught  and 
preached  is  now  abundantly  at  their  disposal  by  the  clear 
and  easy  method  of  sound  books  and  they  now  possess  in 
reality  what  in  former  times  only  the  titles  of  books  sug- 
gested— "Sermons  That  Speak  for  Themselves,"  "Sleep 
Securely,"  "The  Well  Equipped  and  Their  Treasures"— they 
lack  the  devotion  and  principle  to  purchase  these  books,  or, 
if  they  possess  them,  to  examine  and  read  them.  Shameful 
gluttons  occupied  with  their  own  appetites!  They  would 
make  better  herders  of  swine  and  keepers  of  dogs  than 
watchers  for  souls  and  pastors  of  Christian  people. 

35 


36  LUTHER  ON  CHRISTIAN  EDUCATION. 

3.  Nov/  that  they  are  released  from  the  unprofitable  and 
burdensome  babbling  of  the  daily  seven  periods,  I  v/ould 
that  they  might  so  much  as  read,  morning,  noon  and  night, 
a  page  or  two  in  the  Catechism,  a  prayer  book,  the  New 
Testament  or  other  sections  of  the  Bible,  and  pray  the  Lord's 
Prayer  for  themselves  and  for  the  people  under  their  pas- 
toral care.  /  In  that  case,  they  would  show  honor  and  grati- 
tude to  the  Gospel,  which  has  delivered  them  from  manifold 
evils  and  burdens;  in  that  case,  they  would  blush  with 
shame  that  they,  animals  that  they  were,  saw  in  the  Gospel 
no  more  than  depraved,  pernicious  and  shameful  carnal 
liberty.  The  people,  as  it  is,  regard  the  Gospel  altogether 
too  lightly,  and  even  our  utmost  exertions  accomplish  but 
little.  What  results  then  can  we  hope  for  if  we  are  indolent 
and  careless,  as  we  were  under  the  Papacy? 

4.  Besides  this,  a  vicious  and  insidious  plague  has  smit- 
ten us.  A  certain  self-satisfaction  and  satiety  lead  many 
to  think  the  Catechism  embodies  a  doctrine  of  inferior  char- 
acter. They  look  upon  it  as  a  book  to  be  read  once  and  then 
thrown  into  a  corner,  undeserving  of  a  second  reading. 
Further,  even  among  the  nobility  some  runts  and  curmud- 
geons are  found  who  advance  the  thought  that  henceforth 
pastors  and  preachers  are  needless.  They  say  that  all  is 
taught  in  books,  which  each  may  easily  learn  for  himself, 
and  without  any  reproof  of  conscience  they  let  the  pastor- 
ates decline  and  go  to  ruin.  So  pastors  and  preachers  are 
allowed  to  famish,  as  could  fitly  be  expected  from  mad  Ger- 
mans. We  Germans  have  such  shameful  people  among  us, 
and  we  must  endure  them. 

5.  As  for  myself,  let  me  say  that  I  am  a  doctor  and  a 
preacher.  I  am  as  learned  and  experienced  as  any  of  those 
who  are  so  presumptuous  and  confident.  Yet  I  do  as  a  child 
that  is  learning  the  Catechism.  I  read  and  repeat  in  the 
morning  and  whenever  I  have  time,  the  Ten  Command- 
ments, Apostles'  Creed,  the  Lord's  Prayer,  the  Psalms,  etc. 
I  daily  read  and  study  the  Catechism,  and  still  I  am  not 
able  to  master  it  as  thoroughly  as  I  wish.  I  must  remain  a 
child  and  a  pupil  of  the  Catechism,  and  this  I  do  very  will- 


LUTHER'S  LARGE  CATECHISM.  37 

ingly.  Yet  these  dainty  and  fastidious  fellows  affect  to  be 
doctors  of  the  first  rank  upon  reading  the  Catechism  once 
— to  know  all  there  is  to  be  known.  Here  is  evidence  enough 
that  they  regard  not  their  office  and  the  souls  of  their 
people,  nay,  not  even  God  and  his  Word.  They  cannot 
fall,  since  they  are  already  abominably  fallen.  Truly  do 
they  need  to  become  children  and  begin  at  the  alphabet, 
which  they  imagine  they  have  long  ago  outgrown. 

6.  For  this  reason  I  entreat  these  indolent  bloats,  these 
presumptuous  saints,  to  allow  themselves,  for  God's  sake,  to 
be  convinced  that  they  are  not  so  learned  and  such  great 
doctors  as  they  think.  I  implore  them  not  to  imagine 
they  have  mastered  the  Catechism  or  have  learned  enough 
of  it,  even  if  they  think  they  have  learned  it  quite  well. 
Though  their  knowledge  of  these  writings  were  perfect, 
which  is  impossible  in  the  present  life,  it  would  still  be  a 
highly  profitable  and  useful  exercise  daily  to  read  them  and 
to  make  them  the  subject  of  meditation  and  conversation, 
provided  the  presence  of  the  Holy  Spirit  is  sought  at  such 
reading,  meditation  and  conversation,  for  the  purpose  of 
shedding  more  light  and  of  deepening  devotion.  Thus  our 
taste  for  this  doctrine  and  its  power  over  us  shall  increase, 
according  to  the  promise  of  Christ:  "Where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst 
of  them."    Mt  18,  20. 

7.  Nothing  is  so  effectual  against  the  world,  the  flesh  and 
the  devil  and  all  evil  thoughts  as  to  be  occupied  with 
God's  Word,  in  conversation  and  meditation.  The  first 
Psalm,  in  the  second  verse,  calls  those  blessed  who  meditate 
upon  the  Law  of  the  Lord  day  and  night.  No  smoke  of  in- 
cense or  other  savor  will  be  so  offensive  to  Satan  as  your 
occupying  yourself  with  God's  commandments  and  words, 
speaking,  singing  and  thinking  concerning  them.  This 
is  the  truly  consecrated  water,  the  sign  which  Satan  avoids 
and  which  puts  him  to  flight. 

8.  Eagerly,  then,  should  we  read,  speak,  think,  and  prac- 
tice the  Catechism,  even  if  we  had  no  other  blessing  and 
benefit  from  it  than  the  fact  of  thereby  driving  away  the  devil 


38  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  evil  thoughts.  Satan  cannot  hear  nor  endure  God's  Word. 
God's  Word  is  not  idle  talk  like  that  of  Dietrich  of  Berne 
and  others;  but  as  Paul  says  in  Romans  1,  16,  it  is  "the 
power  of  God."  Truly  such  it  is  when  it  inflicts  upon  Satan 
burning  pain,  and  ministers  to  us  infinite  strength,  comfort 
and  help. 

9.  But  why  multiply  words  ?  Time  and  paper  would  fail 
me  were  I  to  attempt  to  mention  all  the  blessings  that  flow 
from  God's  Word.  Satan  is  called  the  master  of  a  thou- 
sand arts,  but  what  shall  we  call  God's  Word,  which  easily 
conquers  and  discomfits  that  master  with  all  his  wile  and 
power?  God  must  surely  be  more  than  a  master  of  a  thou- 
sand arts,  and  should  we  carelessly  despise  the  power,  bles- 
sing, strength  and  fruit  of  his  Word,  particularly  we  who 
would  be  pastors  and  preachers?  If  we  do,  we  are  worthy 
to  suffer  starvation,  to  be  cast  out  like  refuse  and  to  be  set 
upon  by  dogs.  We  need  God's  Word  for  daily  strength,  as 
we  do  our  daily  bread.  We  are  in  constant  need  of  it  to  re- 
sist the  restless  onslaughts  and  ambuscades  of  this  Satan, 
skilled  in  his  thousand  arts. 

10.  If  this  is  not  sufficient  motive  for  the  daily  reading 
of  these  doctrines,  there  is  God's  command.  That  alone 
should  be  incentive  enough.  Deuteronomy  6,  7-9,  solemnly 
enjoins  us  ever  to  meditate  upon  God's  Word,  whether  we 
be  sitting,  walking,  standing,  lying  or  rising,  and  to  have 
it  as  a  constant  memento  and  sign  before  our  eyes  and  upon 
our  hands.  Certainly  God  did  not,  without  reason,  so 
solemnly  and  imperatively  enjoin  this  duty.  He  knows  our 
danger  and  need.  He  knows  the  devil's  persistent  and  fu- 
rious efforts  to  attack  and  to  tempt  us.  So  he  would  warn 
us  and  provide  us  protection  and  armor  against  "the  fiery 
darts  of  the  evil  one."  Eph  6,  16.  He  would  give  us  an 
antidote  to  the  poison  of  the  devil's  befouling  suggestions. 
What  mad  mortals,  what  fools,  we  are!  In  the  midst  of 
such  mighty  enemies — the  devils — among  whom  we  must 
ever  live  and  dwell,  "Vve  yet  despise  our  armor  of  defense,  too 
lazy  to  give  it  thought. 

11.  Think  of  the  presumption  and  satiety  of  those  who 


LUTHER'S  LARGE  CATECHISM.  39 

will  not  daily  study  the  Catechism !  They  evidently  esteem 
themselves  wiser  than  God  himself ;  wiser  than  all  the  saints 
and  angels,  the  patriarchs  and  prophets;  than  the  apostles 
and  all  Christians.  Since  God  himself  is  not  ashamed  to 
teach  such  things  daily,  knowing  nothing  better  to  teach, 
and  he  always  teaches  this  one  thing  and  never  adds  any- 
thing new  or  different;  since  all  the  saints  know  nothing 
better  nor  different  to  study,  and  are  unable  to  exhaust  even 
this :  we  are  most  wonderful  persons  to  think,  after  reading 
and  hearing  it  once,  that  we  know  it  all  and  need  no  longer  to 
read  or  study  it.  Most  wonderful  persons  to  think  we  can 
exhaust  in  learning  in  a  day  what  God  cannot  exhaust  in 
teaching,  although  he  teaches  it  from  the  beginning  of  the 
world  to  the  end,  and  all  the  prophets  and  saints  had  some- 
thing to  learn  from  it,  and  yet  they  always  remained,  and 
ever  had  to  remain,  pupils. 

12.  It  is  a  fact  that  anyone  familiar  with  the  Ten  Com- 
mandments is,  in  consequence,  familiar  with  the  Scrip- 
tures as  a  whole.  He  is  able  in  all  affairs  and  emergencies 
to  counsel,  to  help,  to  comfort  and  to  come  to  an  under- 
standing and  decision,  whether  the  subject  is  temporal  or 
spiritual.  He  is  qualified  to  sit  in  judgment  upon  all  doc- 
trines, estates,  spirits  and  laws,  and  everything  else  in  the 
world.  What  is  the  whole  Psalter  but  thoughts  and  spirit- 
ual exercises  based  on  the  First  Commandment?  Now  I 
am  sure  that  these  lazy  gluttons,  or  presumptuous  spirits, 
do  not  understand  a  single  Psalm,  not  to  mention  the  whole 
Scriptures,  and  they  pretend  to  know  and  despise  the  Cate- 
chism, which  is  a  short  summary  and  epitome  of  all  the 
Holy  Scriptures. 

13.  Therefore,  I  once  more  entreat  ail  Christians,  es- 
pecially pastors  and  preachers,  not  to  become  doctors  too 
soon  and  to  fancy  they  know  all.  It  is  v/ith  our  vain  fancies 
as  vdth  false  measurem.ents,  there  is  a  shrinkage.  But  let 
them  carefully  study  their  Catechism  daily,  and  constantly 
practice  its  lessons,  guarding  with  the  greatest  care  and  dili- 
gence against  the  poisonous  contagion  of  such  security  or 
presumption.     Let  them  continue  to  read  and  to  teach,  to 


40  LUTHER  ON  CHRISTIAN  EDUCATION. 

learn  and  to  meditate  and  to  ponder.  Let  them  never  desist 
until  they  have  evidence  to  warrant  the  conviction  that  the 
devil  is  dead  as  a  result  of  their  teaching,  and  they  them- 
selves have  become  wiser  than  God  and  his  saints, 

14.  If  they  know  such  diligence,  I  pledge  them — and  their 
experience  shall  bear  me  out — that  there  shall  be  much 
fruit,  and  that  God  shall  make  fine  men  out  of  them.  In 
time  they  will  make  the  noble  confession  that  the  longer 
and  the  more  they  study  the  Catechism,  the  less  they  know 
of  it  and  the  more  they  can  learn  from  it.  The  Catechism, 
which  now,  because  of  their  satiety  and  great  abundance, 
they  cannot  endure  to  smell,  will  then,  in  their  hunger  and 
thirst,  be  a  truly  sweet  savor  to  them.  To  this  end  may  God 
give  his  grace !    Amen. 

FOREWORD. 

1.  This  little  book  or  sermon  was  planned  and  started 
for  the  instruction  of  children  and  the  uneducated.  Hence, 
from  the  earliest  times  it  was  called  in  Greek,  Catechism, 
which  signifies  a  method  of  instruction  adapted  to  children. 
Its  contents  represent  the  minimum  of  knowledge  for  a 
Christian.  Whoever  does  not  possess  it  can  not  be  reckoned 
among  Christians  nor  be  admitted  to  a  sacrament,  just  as 
a  mechanic  who  does  not  know  the  rules  and  customs  of 
his  trade  is  rejected  and  considered  unfit.  Therefore  the 
young  should  be  thoroughly  instructed  in  the  several  parts 
of  the  Catechism  or  children's  sermons,  and  be  diligently 
drilled  in  their  practice. 

2.  It  is  also  the  duty,  then,  of  every  father  of  a  family 
to  question  his  children  and  servants  at  least  once  a  week 
and  hear  what  they  know  or  have  learned  of  it,  and  when 
they  do  not  know  it,  earnestly  insist  that  they  learn  it.  I 
well  remember  the  time  when  untutored  adults,  stricken  in 
years,  were  quite  ignorant  of  these  things;  yea,  this  time 
has  not  passed  altogether  yet,  for  even  now  such  people 
are  found  daily,  notwithstanding  they  claim  the  privileges 
of  sponsorship  and  the  Lord's  Supper,  freely  exercising  all 
rights  of  Christians,  though  it  is  quite  evident  that  com- 


LUTHERS  LARGE  CATECHISM.  41 

municants  should  be  better  taught  and  possess  a  more  ma- 
ture knowledge  of  Christian  doctrine  than  children  and 
beginners.  However,  for  the  common  people  we  would  be 
satisfied  if  they  learned  the  three  parts,  which  Christendom 
has  received  as  a  heritage  from  olden  times — though  they 
seldom  were  rightly  taught  and  practiced — until  all  who 
are  called  Christians  or  would  be  Christians,  both  old  and 
young,  shall  be  v/ell  drilled  and  at  home  in  these  three  parts. 
FIRST  PART:    THE  TEN  COMMANDMENTS. 

1.  Thou  shalt  have  no  other  gods  before  me. 

2.  Thou  shalt  not  take  the  name  of  Jehovah  thy  God 
in  vain. 

3.  Remember  the  sabbath  day,  to  keep  it  holy. 

4.  Honor  thy  father  and  thy  mother. 

5.  Thou  shalt  not  kill. 

6.  Thou  shalt  not  commit  adulter5\ 

7.  Thou  shalt  not  steal.  ^ 

8.  Thou  shalt  not  bear  false  witness  against  thy 
neighbor. 

9.  Thou  shalt  not  covet  thy  neighbor's  house. 

10.  Thou  shalt  not  covet  thy  neighbor's  v/ife,  nor  his 
man-servant,  nor  his  maid-servant,  nor  his  ox,  nor  his 
ass,  nor  anything  that  is  thy  neighbor's. 

SECOND  PART:    THE  APOSTLES' CREED. 

1.  I  believe  in  God  the  Father  Almighty,  Maker  of 
heaven  and  earth, 

2.  And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who 
was  conceived  by  the  Holy  Spirit,  born  of  the  Virgin 
Mary;  suffered  under  Pontius  Pilate,  was  crucified, 
dead  and  buried;  he  descended  into  hell;  the  third  day 
he  rose  again  from  the  dead;  he  ascended  into  heaven, 
and  sitteth  at  the  right  hand  of  God  the  Father  Al- 
mighty; from  thence  he  shall  come  to  judge  the  quick 
and  the  dead. 

3.  I  believe  in  the  Holy  Spirit;  the  holy  Christian 
Church;  the  communion  of  saints;  the  forgiveness  of 
sins;  the  resurrection  of  the  body;  and  the  life  ever- 
lasting.   Amen. 


42  LUTHER  ON  CHRISTIAN  EDUCATION. 

THIRD  PART:     THE  LORD'S  PRAYER. 
Our  Father,  who  art  in  Heaven, 

1.  Hallowed  be  thy  name. 

2.  Thy  kingdom  come. 

3.  Thy  will  be  done  on  earth  as  it  is  in  heaven. 

4.  Give  us  this  day  our  daily  bread, 

5.  And  forgive  us  our  debts,  as  we  also  have  for- 

given our  debtors. 

6.  And  lead  us  not  into  temptation, 

7.  But  deliver  us  from  evil.  Amen. 

These  are  the  three  most  important  parts  of  Christian 
instruction,  which  we  must  learn  to  repeat  word  for  word. 
Children  should  be  taught  the  habit  of  reciting  them  daily, 
when  they  rise  in  the  morning,  when  they  go  to  their  meals, 
v.'hen  they  retire  at  night ;  and  unless  they  repeat  them  they 
should  be  given  neither  food  nor  drink.  Every  father  has 
the  same  duty  to  his  household,  his  men-servants  and  maid- 
servants, and  he  should  discharge  them  if  they  cannot  or  will 
not  learn  them.  For  the  person  is  in  no  way  to  be  tolerated 
who  is  so  rude  and  savage  as  not  to  learn  these  three  parts, 
in  which  everything  contained  in  Scripture  is  comprehended 
in  short,  general  and  simple  terms.  For  the  dear  Fathers 
or  Apostles  (whoever  they  were)  have  thus  summed  up  the 
teaching,  life,  wisdom  and  profession  in  which  center  the 
Christian's  conversation,  conduct  and  purpose. 

Now,  when  these  three  parts  are  learned,  it  is  also  proper 
that  people  should  know  what  to  say  of  our  sacraments, 
which  Christ  himself  instituted,  baptism,  and  the  holy  body 
and  blood  of  Christ.  Especially  should  they  know  the  text 
of  Matthew  and  Mark,  as  found  at  the  end  of  their  Gospels, 
describing  how  Christ  gave  his  last  gifts  to  his  disciples  and 
sent  them  forth,  Mt.  28,  19  ff.;  Mk  16,  15  ff. 

BAPTISM. 
Go  ye  therefore,  and  make  disciples  of  all  the  na- 
tions, baptizing  them  into  the  name  of  the  Father,  and 
of  the  Son  and  of  the  Holy  Spirit.  He  that  believeth 
and  is  baptized  shall  be  saved ;  but  he  that  disbelieveth 
shall  be  condemned. 


LUTHERS  LARGE  CATECHISM.  43 

This  is  enough  of  the  Scriptures  about  baptism  for  an 
ordinary  person  to  know.  The  other  sacrament  may  be 
dealt  with  in  the  same  way  with  few  simple  words,  as,  for 
example,  the  text  of  St.  Paul. 

THE  LORD'S  SUPPER. 
The  Lord  Jesus  in  the  night  in  which  he  was  be- 
trayed took  bread;  and  when  he  had  given  thanks,  he 
brake  it,  and  said,  "This  is  my  body,  which  is  for  you ; 
this  do  in  remembrance  of  me. 

In  like  manner  also  the  cup,  after  supper,  saying. 
This  cup  is  the  New  Covenant  in  my  blood ;  this  do,  as 
often  as  ye  drink  it,  in  remembrance  of  me.     1  Cor  11, 
23-25. 
Thus  in   all  we  have  five   parts   of   Christian   doctrine, 
which  we  should  constantly  study,  demanding  them  to  be 
known  and  rehearsed  word  for  word.    Do  not  depend  upon 
young  people  learning  and  retaining  this  teaching  from  ser- 
mons alone.    When  these  five  parts  have  been  well  learned, 
psalms   and  hymns  based  upon  them   may  be  taught  by 
way  of  supplement  and  more  thorough  drill.   Thus  our  youth 
shall  be  led  into  the  Scriptures,  and  make  constant  progress 
in  the  same. 

It  is  not  enough  to  learn  only  the  words  and  be  able 
to  repeat  them ;  but  young  people  should  attend  the  preach- 
ing of  the  Word,  especially  when  the  pastor  preaches  on  the 
Catechism,  that  they  may  hear  it  explained  and  learn  the 
meaning  of  each  part,  so  as  to  repeat  what  they  have  heard 
and  give  a  correct  answer  when  they  are  questioned,  in 
order  that  the  preaching  may  not  be  without  profit  and  fruit. 
We  take  the  trouble  frequently  to  preach  on  the  Catechism 
in  order  to  impress  it  upon  the  youth,  not  with  lofty  and 
subtle  words,  but  briefly  and  simply,  that  it  may  penetrate 
deeply  into  their  hearts  and  remain  fixed  in  their  memories. 
Accordingly,  let  us  now  take  up  the  above  mentioned  five 
parts  in  regular  order,  to  speak  of  them  as  clearly  and  at 
such  length  as  the  circumstances  warrant. 


FIRST  PART. 

Gob's  Zen  Commanbments. 

The  First  Table  of  the  Law— Love  to  God. 

THE  FIRST  COMMANDMENT. 

"Thou  Shalt  have  no  other  gods  before  me,"  Ex  20,  3 ; 
Deut  5,  7. 

1.  The  simple  m.eaning  of  this  commandment  is,  You 
shall  worship  me  alone  as  your  God.  What  do  these 
words  mean  and  how  are  they  to  be  understood?  What  is 
it  to  have  a  god,  or  v/hat  is  God?  Answer:  A  god  is  that 
to  which  we  look  for  all  good  and  where  v/e  resort  for 
help  in  every  time  of  need ;  to  have  a  god  is  simply  to  trust 
and  believe  in  one  v^ith  our  whole  heart.  As  I  have  often 
said,  the  confidence  and  faith  of  the  heart  alone  make  both 
God  and  an  idol.  If  your  faith  and  confidence  are  right, 
then  likewise  your  God  is  the  true  God.  On  the  other  hand, 
if  your  confidence  is  false,  if  it  is  wrong,  then  you  have 
not  the  true  God.  For  the  two,  faith  and  God,  have  inev- 
itable connection.  Nov/,  I  say,  whatever  your  heart  clings 
to  and  confides  in,  that  is  reallj^  your  God. 
[  2.  Therefore,  the  intent  of  this  commandment  is  to  re- 
quire true  faith  and  trust  of  the  heart  with  respect  to  the  only 
true  God.  The  heart  must  cling  only  to  him.  The  mean- 
ing is:  Take  heed  that  ye  allow  me  alone  to  be  your  God, 
and  that  ye  never  seek  another.  In  other  v/ords :  Whatever 
good  you  lack,  look  to  me  for  it  and  seek  it  in  m^e.  And 
whenever  you  suffer  misfortune  and  distress,  come,  cling  to 
me.  I,  even  I,  will  supply  your  want  and  help  you  out  of 
every  need.  Only,  let  not  your  heart  cling  to,  nor  rely  on, 
any  other.  44 


LUTHER'S  LARGE  CATECHISM.  45 

3.  Now,  I  must  treat  this  theme  in  plain  language,  that 
it  may  be  understood  and  remembered.  I  will  cite  some 
common  examples  of  failure  to  observe  this  commandment,  j 
Many  a  one  thinks  he  has  God  and  entire  sufficiency  if  he' 
has  money  and  riches;  in  them  he  trusts  and  proudly  and 
securely  boasts  that  he  cares  for  no  one.  He  surely  has  a 
god,  called  mamrnon,  Mt  6,  24 — that  is,  money  and  riches — 
on  which  he  fixes  his  whole  heart.  This  is  a  universal  idol 
upon  earth.  He  who  is  in  possession  of  money  and  riches 
deems  himself  secure;  he  is  as  happy  and  fearless  as  if  he 
were  in  the  midst  of  paradise.  On  the  other  hand,  he  who 
has  nothing,  doubts  and  despairs  as  if  he  had  no  knowledge 
of  God.  Very  few  persons  are  found  who,  cheerful  of  heart, 
are  not  stirred  to  murmuring  and  complaint  by  scanti- 
ness of  substance.  This  desire  for  wealth  cleaves  to  our 
natures  until  we  are  in  our  graves.  In  like  manner,  he  who 
boasts  great  skill,  wisdom,  power  and  influence,  and  friends 
and  honors,  and  trusts  in  them,  has  also  a  god,  but  not  the 
one  true  God.  Notice,  again,  how  presumptuous,  secure 
and  proud  people  are  when  in  the  enjoyment  of  such  pos- 
sessions, and  how  despondent  when  without  them  or  de- 
prived of  them.  Therefore,  I  repeat  that  to  have  a  god,  truly 
means  to  have  something  in  which  the  heart  puts  all  trust. 
I_  4.  Notice  what  we  have  been  doing  in  our  blindness 
under  the  Papacy.  When  one  had  the  toothache  he  would 
mortify  his  flesh  by  voluntary  fasting  to  the  honor  of  Saint 
Apollonia;  he  who  feared  the  perils  of  fire,  would  seek 
Saint  Lawrence  as  his  patron  saint;  he  who  feared  pesti- 
lence, would  pay  his  vows  to  Saint  Sebastian  or  Saint 
Roch;  and  there  were  innumerable  like  abominations,  each 
one  choosing  his  own  saint,  whom  he  worshiped  and  in- 
voked for  aid  in  time  of  need.  Of  this  class  are  those 
who  go  so  far  as  to  covenant  with  Satan  to  give  them  abun- 
dance of  money,  to  help  them  in  love  affairs,  to  preserve  their 
cattle,  restore  their  lost  possessions,  and  the  like,  as  ma- 
gicians and  sorcerers  do.  All  these  fix  their  hearts  and  trust 
elsewhere  than  in  the  true  God.  They  look  to  him  for  no 
favors,  they  seek  nothing  from  him. 


46  LUTHER  ON  CHRISTIAN  EDUCATION. 

5.  You  readily  recognize  the  nature  of  this  command- 
ment and  the  extent  of  its  requirements.  It  claims  man's 
whole  heart  and  his  trust  in  God  alone.  One  can  easily 
understand  that  to  have  God  does  not  mean  to  lay  hands 

ji:  I  upon  him,  nor  to  put  him  in  a  purse  or  lock  him  in  a  safe. 
But  we  lay  hold  of  him  when  our  hearts  embrace  him  and 
cleave  to  him.  Now,  to  cling  to  him  with  the  heart  is 
simply  to  fully  trust  in  him.  He  desires  to  turn  us  away 
from  everything  else,  and  to  draw  us  to  himself,  the  only 
eternal  God;  as  if  he  should  say,  All  you  have  heretofore 
sought  from  the  saints,  or  for  which  you  have  trusted  in 
mammon  and  others,  expect  from  me — regard  me  as  the 
one  who  can  help  you  and  richly  bless  you  with  everything 
good. 

6.  Behold,  this  is  the  true  honor  and  service  of  God, 
pleasing  to  him  and  even  commanded  by  him  under  penalty 
of  eternal  wrath — this,  that  the  heart  should  know  no  con- 
solation or  refuge  elsewhere  than  in  him,  and,  never  suf- 
fering itself  to  be  torn  from  him,  should  stake  on  him  and 
subordinate  to  him  all  that  is  upon  earth.  On  the  other 
hand,  you  have  plain  evidence  how  the  world  practices  noth- 
ing but  false  worship  of  God,  and  idolatry.  No  people  have 
ever  been  so  godless  as  not  to  establish  and  maintain  some 
divine  service.  Everyone  sets  up  a  god  of  his  own,  to 
whom  he  looks  for  blessings,  help,  and  comfort.  For  ex- 
ample, the  heathen  who  placed  their  hope  in  power  and 
dominion  exalted  Jupiter  as  their  supreme  god;  they  v/ho 
sought  riches,  happiness  or  pleasure,  and  a  life  of  ease,  ven- 
erated Hercules,  Mercury,  Venus  or  others;  women  with 
child  worshiped  Diana  or  Lucina;  and  so  on,  each  making 
that  his  god  to  which  his  heart  inclined.  So,  even  in  the 
minds  of  the  heathen,  to  have  a  god  meant  to  trust  and  be- 
lieve. But  they  erred  in  that  their  trust  was  false,  was 
wrong;  for  it  was  not  centered  in  the  only  God,  besides 
whom  there  is  no  god,  neither  in  heaven  nor  upon  earth, 

!  Is  44,  6.    Therefore,  the  god  of  the  heathen  is  the  creature 
■  of  their  own  dream  and  fancy,  and  they  trust  in  that  which 


LUTHER'S  LARGE  CATECHISM.  47 

is  absolutely  nothing.  So  it  is  with  all  idolatry ;  for  idolatry 
does  not  consist  merely  in  the  act  of  erecting  an  image  and 
praying  to  it.  It  consists  chiefly  in  the  state  of  a  heart 
that  is  intent  on  something  else  and  seeks  help  and  con- 
solation from  creatures,  saints  or  devils;  that  neither  cares 
for  God  nor  looks  to  him  for  any  good,  even  for  help,  nor  be- 
lieves that  the  good  it  receives  comes  from  God. 

7.  There  is,  moreover,  another  false  divine  service,  the 
greatest  idolatry  we  have  as  yet  practiced ;  it  still  reigns  in 
the  world.  Upon  it  all  ecclesiastical  orders  are  founded. 
It  sways  the  conscience  that  seeks  in  its  own  works  help, ' 
consolation  and  salvation,  that  presumes  to  wrest  heaven 
from  God,  and  reckons  how  many  institutions  it  has  es- 

"tabHsEed^Tiow  often  it  has  fasted,  attended  mass,  etc.  Such 
a  conscience  relies  upon  and  boasts  of  these  things,  as  if  it 
would  receive  nothing  from  God  gratuitously,  but  has  ac- 
quired and  earned  all  by  works  of  supererogation;  as  if 
God  were  under  obligation  to  stand  at  our  service,  in- 
debted to  us,  and  we  were  his  lords.  What  is  that  but  mak- 
ing God  an  idol,  yea,  a  mere  dispenser  of  apples,  and  es- 
teeming and  exalting  ourselves  as  God?  But  such  reason- 
ing is  a  little  too  subtle  to  be  understood  by  young  scholars. 

8.  This  much,  however,  has  been  said  to  the  inexperi- 
enced that  they  may  carefully  note  and  retain  the  meaning 
of  this  commandment:  We  are  to  trust  in  God  alone  and 
look  to  him,  expecting  from  him  only  good ;  for  it  is  he  who 
gives  us  body  and  life,  food  and  drink,  nourishment,  health, 
protection,  peace,  and  all  temporal  and  eternal  blessings. 
It  is  he  who  protects  us  from  misfortune  and  saves  and  helps 
when  calamities  befall.  It  is  God  alone,  as  I  have  often 
enough  repeated,  from  whom  man  receives  all  good  and  by 
whom  he  is  delivered  from  all  evil.  I  think  we  Germans, 
from  ancient  times,  have  called  God  by  a  name  finer  and 
worthier  than  any  found  in  other  languages — derived  from 
the  word  "good,"  and  meaning  one  who,  as  an  eternal  foun- 
tain, overflows  with  sheer  goodness,  from  whom  springs  all 
that  is  good  and  is  called  good. 

9.  Even  though  we  receive  much  good  at  the  hands  of 


48  LUTHER  ON  CHRISTIAN  EDUCATION. 

men,  it  all  comes  from  God  by  virtue  of  his  command  and 
ordinance.  For  our  parents,  all  authorities,  and  even  they 
Vv^ho  are  our  neighbors,  have  received  the  commandment  to 
do  us  all  manner  of  good;  so  we  receive  our  blessings,  not 
from  them,  but  from  God  through  them.  Creatures  are  only 
the  hand,  the  channel  and  instrument,  by  which  God  bestows 
all  his  blessings.  For  example,  he  gives  the  mother  natural 
food  for  her  infant,  and  he  permits  v/heat  and  other  products 
to  grow  out  of  the  ground  for  our  food — things  which  no 
creature  of  himself  can  produce.  No  one,  then,  should  pre- 
sume to  accept  or  bestow  a  blessing  other  than  as  com- 
manded by  God;  we  must  acknowledge  all  to  be  God's  gifts 
and  thank  him  for  them,  as  this  commandment  requires. 
Therefore,  God's  creatures,  as  instruments  by  which  we  re- 
ceive blessings,  are  not  to  be  rejected;  nor  are  we  to  seek, 
by  presumption,  other  ways  and  means  than  those  com- 
manded by  God.  If  we  did,  v.^e  should  not  be  receiving 
blessings  from  God,  but  seeking  them  from  ourselves. 

10.  Let  each,  then,  take  heed  that  he  regard  this  com- 
mandment as  exalted^above  every  other  thing,  and  treat  it 
not  as  a  light  matter.!  Examine  your  own  heart  diligently 
and  inquire  of  it,  anB  you  will  surely  find  whether  or  no 
it  cleaves  to  God  alone.  Do  you  possess  a  heart  that  ex- 
pects from  him  nothing  but  good,  especially  when  in  need 
and  distress,  and  that  renounces  and  forsakes  all  that  is 
not  God?  Then  you  have  the  only  true  God.  On  the  con- 
trary, does  your  heart  cleave  to  something  from  which  it 
expects  more  good  and  more  aid  than  it  does  from  God,  and 
does  it  flee,  not  to  him,  but  from  him?  Then  you  have  an- 
other god,  an  idol. 

11.  To  instruct  us  that  he  will  not  allow  his  command- 
ment to  be  cast  to  the  winds,  but  that  he  guards  it  well, 
God  has  attached  to  this  commandment,  first  a  terrible 
threat,  and  then  a  beautiful,  comxforting  promise.  These  we 
should  carefully  study  and  should  impress  them  upon  the 
young  so  that  they  may  take  them  to  heart  and  keep  them. 

"For  I  Jehovah  thy  God  am  a  jealous  God,  visiting 
the  iniquity  of  the  fathers  upon  the  children,  upon  the 


LUTHER'S  LARGE  CATECHISM.  49 

third  and  upon  the  fourth  generation  of  them  that  hate 
me,  and  showing  lovingkindness  unto  thousands  of 
them  that  love  me  and  keep  my  commandments,"  Ex  20, 
5-6;  Deut  5,  9-10. 
THE  APPENDIX  TO  THE  FIRST  COMMANDMENT 
EXPLAINED. 

12.  Although  these  words  are  related  to  all  the  com- 
mandments, as  we  shall  learn  later,  yet  they  are  joined  to 
this  chief  commandment  because  it  is  of  first  importance 
that  a  man's  head  be  right.  Where  the  head  is  right  the 
whole  life  must  be  right.  Learn  also  from  these  words 
how  angry  God  is  with  those  who  trust  in  aught  but  him- 
self, and  how  good  and  gracious  he  is  to  those  who,  with 
their  whole  hearts,  trust  and  believe  in  him  alone.  Learn 
that  his  anger  ceases  not  until  the  fourth  generation,  while 
his  blessings  or  lovingkindnesses  extend  to  many  thousands. 
Learn  all  this  that  you  may  not  live  in  false  security  and 
take  your  chances  as  do  brutish  hearts  which  imagine  that 
it  makes  no  difference  how  they  live.  He  is  the  God  who 
takes  vengeance  upon  all  who  turn  from  him,  and  his  anger 
continues  to  the  fourth  generation,  until  they  are  utterly  ex- 
terminated. Hence  he  insists  upon  being  feared  and  not 
despised. 

13.  God  has  witnessed  to  this  by  all  history,  as  the 
Scriptures  amply  show  and  as  daily  experience  abundantly 
teaches.  In  the  beginning  he  completely  rooted  out  all 
idolatry,  and  he  did  it  for  the  sake  of  both  the  heathen  and 
the  Jews;  just  so  in  our  day  he  overthrows  all  false  wor- 
ship, and  finally  all  who  persist  in  it  must  perish.  There 
are  still  found  proud,  powerful  and  rich  bloats,  who  defiant- 
ly boast  of  their  mammon,  unconcerned  whether  they  pro- 
voke God  to  anger  or  to  mirth.  They  boast  as  if  confident 
they  could  easily  stand  God's  wrath;  yet  they  shall  not 
succeed.  Before  they  are  aware,  they  will  be  wrecked,  with 
everything  in  which  they  trusted;  as  all  others  have  per- 
ished who  thought  they  were  even  more  secure  and  powerful. 

14.  And  just  for  the  sake  of  such  hardened  characters, 


50  LUTHER  ON  CHRISTIAN  EDUCATION. 

who  imagine — since  God  forbears  to  disturb  them — ^that  he 
knows  or  cares  nothing  about  their  wickedness,  God  must 
strike  and  punish  with  such  severity  that  he  cannot  pass 
over  with  oblivion  their  children's  children.  His  purpose 
is  that  everyone  shall  be  impressed  by  his  punishment  and 
see  that  he  is  in  earnest.  He  means  this  class  of  people 
when  he  says,  "them  that  hate  me,"  namely,  those  who 
persist  in  their  defiance  and  pride.  They  refuse  to  hear 
what  is  preached  or  spoken  to  them.  When  they  are  re- 
buked, to  bring  them  to  their  senses  and  to  cause  their  ref- 
ormation before  punishment  is  sent,  they  become  mad  and 
foolish,  and  justly  deserve  the  wrath  they  receive.  Daily  we 
observe  that  our  bishops  and  princes  serve  as  object  lessons. 

15.  But  terrible  as  are  these  words  of  threat,  more 
powerful  is  the  consolation  in  the  promise  assuring  mercy 
to  those  who  cleave  to  God  alone — pure  goodness  and 
blessing,  not  only  for  themselves,  but  also  for  their  children 
to  a  thousand  thousand  generations.  If  we  wish  to  possess 
all  good  things  in  time  and  eternity,  the  fact  that  the  Su- 
preme Majesty  so  kindly  offers,  so  affectionately  persuades 
and  so  abundantly  promises,  ought  to  move  and  impel  us  to 
fix  our  hearts  upon  God  with  perfect  confidence. 

16.  Let  every  one,  then,  take  heed  that  this  command- 
ment be  not  regarded  as  if  spoken  by  man.  It  means  either 
eternal  blessing,  happiness  and  salvation,  or  eternal  wrath, 
misery  and  woe.  What  more  do  you  desire  than  God's 
gracious  promise  that  every  blessing  will  be  yours,  and 
that  he  will  protect  and  help  you  in  all  need?  But,  alas,  the 
trouble  is,  the  people  of  the  world  believe  none  of  these 
words  nor  do  they  esteem  them  as  the  words  of  God.  For 
they  see  that  those  who  trust  in  God  and  not  in  mammon 
suffer  grief  and  want  and  are  opposed  and  attacked  of 
Satan ;  they  have  neither  money,  favor  nor  honor,  and  hard- 
ly an  existence.  On  the  other  hand,  the  servants  of  mam- 
mon have  power,  favor,  honor  and  every  comfort  in  the 
eyes  of  the  world.  We  must,  therefore,  lay  hold  of  these 
words,  even  in  the  face  of  this  apparent  contradiction,  and 


LUTHER'S  LARGE  CATECHISM.  51 

remember  that  they  neither  lie  nor  deceive,  but  that  their 
truth  must  yet  be  made  manifest. 

17.  Reflect  for  yourself,  or  make  inquiry,  and  tell  me, 
what  have  they  finally  accomplished  who  have  devoted  all 
their  care  and  diligence  to  scratching  together  great  wealth 
and  possessions?  You  will  find  their  worry  and  labor  were 
lost,  or,  if  they  amassed  great  treasures,  the  treasures  de- 
cayed and  were  scattered.  You  will  also  find  that  they 
themselves  never  received  any  happiness  from  their  pos- 
sessions and  the  treasures  never  reached  the  third  genera- 
tion. Examples  enough  you  have  in  all  history  and  in  the 
experiences  of  aged  people.  See  to  it  that  you  ponder  and 
heed  them.  Saul  was  a  great  king,  chosen  by  God,  and  a 
pious  man;  but  when  he  became  established  on  his  throne 
he  allowed  his  heart  to  fall  from  God,  placing  his  trust  in 
his  crown  and  power,  and  he  had  to  perish  with  all  he  had ; 
not  one  of  his  children  remained,  1  Sam  10,  1 ;  15,  17-26;  16, 
14.  On  the  other  hand,  David  was  a  poor,  despised  man, 
banished  and  persecuted,  his  life  nowhere  secure,  and  yet 
he  was  to  be  preferred  to  Saul  and  become  king,  1  Sam  16, 
13.  These  words  had  to  stand  and  prove  true,  since  God 
cannot  lie  nor  deceive,  1  Sam  15,  29.  Only  let  not  Satan 
and  the  world  deceive  you  by  their  show,  which  endures  for 
a  time,  but  in  the  end  is  nothing. 

18.  Therefore,  let  us  learn  well  the  first  commandment 
and  see  how  God  allov/s  no  vain  presumption,  no  trust  in 
any  other  object,  and  how  he  makes  no  greater  require- 
ment of  us  than  the  heart's  confidence  in  him  for  every- 
thing good.  Let  us  also  learn  to  begin  at  once  and  in  the 
right  way,  making  no  further  use  of  all  the  blessings  God 
gives  us  than  a  shoemaker  makes  of  his  needle,  awl  and 
thread — for  work,  presently  to  lay  them  aside;  or  as  a 
traveler  avails  himself  of  an  inn,  food  and  bed — only  for 
temporal  needs.  Let  each  abide  in  his  station  in  life  accord- 
ing to  God's  order,  making  of  none  of  his  blessings  a  lord 
or  idol.  This  is  sufficient  on  the  first  commandment.  We 
had  to  explain  it  at  length,  since  it  is  the  most  important. 
For,  as  I  said  before,  if  the  heart  is  rightly  disposed  toward 


52  LUTHER  ON  CHRISTIAN  EDUCATION. 

God  and  this  commandment  is  kept,  obedience  to  the  re- 
mainder will  follow  of  itself. 

Readings  in  Luther  and  the  Bible  on  the  First  Commandment. 
Writings  of  Luther  on  all  Ten  Commandments,  to  be  con- 
sulted under  each  Commandment — Brief  Explanation  of  the 
Ten  Commandments,  the  Creed  and  the  Lord's  Prayer,  1520. — 
A  Simple  Way  to  Pray,  addressed  to  a  Friend,  1535. — Sermon 
on  Good  V/orks,  addressed  to  Duke  John  of  Saxony,  March 
29,  1520. — Luther's  First  Explanation  of  the  Ten  Command- 
ments.— Commentaries  on  Exodus,  Chapter  20,  and  Deuterono- 
my, Chapters  4-16.  Luther's  writings  on  fear,  love  and  trust  in 
the  Triune  God. 

The  occasion  of  the  giving  of  the  Ten  Commandments  and 
the  words  of  introduction  should  be  kept  in  mind.  Jehovah 
had  a  perfect  right  to  command  Israel  not  to  bow  down  in 
bondage  and  serve  false  gods,  but  to  be  free  and  serve  him, 
because  he  had  brought  them  out  of  the  land  of  Egypt,  out  of 
the  house  of  bondage.  So  Jehovah  has  a  perfect  right  to  re- 
quire us  to  obey  and  serve  him,  since  by  baptism  he  has  become 
our  God  and  Father,  and  we  his  free  children. 

FIRST  TABLE.    OUR  DUTIES  AND  LOVE  TO  GOD. 

I.  In  General.  See  references  above.  Deut  4,  §22-36;  6, 
§47-116;  7,  §1-50,  Chapters  8-16.  Table  Talk,  Chapter  on  Idol- 
atry. 

II.  God's  Nature,  Will  and  Attributes.  First  22  Psalms, 
Ps  5,  §294-344,  God's  Name.  Epistle  Postil,  1  Sermon  on  Trini- 
ty Sunday,  §13-42;  Sermon  for  Michaelmas.  Deut  7,  §51-120, 
Sermon  on  the  Grace  and  Wrath  of  God. 

III.  Three  Persons  in  the  Divine  Substance.  Two  Discus- 
sions on  the  Unity  of  the  Divine  Substance,  but  Different 
Persons  in  the  Godhead.  Vol.  12,  406-411.  Epistle  and  House 
Postils,  Trinity  Sunday.  Genesis,  Vol.  1,  §59-62;  §212-216. 
Commentary  on  the  Last  Words  of  David,  §66-87.  Sermon  on 
Exodus  3,  15.     Genesis  24,  §56-74. 

IV.  Idolatry  Forbidden.  (a)  Intercession  and  Adoration 
of  Saints.  Vol.  13,  373,  §7ff.  Sermons  for  All  Saints'  Day, 
John  the  Baptist's  day  and  Day  of  Mary's  Birth.  Deut  9, 
§1-38,  Jn  2,  §91-142.  See  Saints  and  Intercession  in  Luther's 
Dogmatical-Polemical  Writings,  (b)  Pictures  in  the  Churches. 
Letter  to  Ludwig,  Count  of  Stolberg,  April  25,  1522.  Deut  7, 
§3-14,  §114-120.  (c)  On  Taking  Part  in  Papal  Ceremonies.  To 
Christopher  Joerger,  Dec.  31,  1543. 

V.  The  True  Worship  of  God.  (a)  In  General.  Genesis, 
Vol.  2,  §300-312.     House  Postil,  5  Sunday  after  Trinity.     Deut 

5,  §4-48.  (b)  Sermon  on  the  Fear  of  God,  Second  Christmas 
Day,  1516.  Epistle  Postil,  Day  of  St.  John,  (c)  Love  to  God. 
Sermon  on  1  John  4,  16-21,  (d)  Trust  in  God.  Sermon  as  an  in- 
troduction to  the  First  Commandment,  1516.  Vol.  13,  132-179. 
House  Postil,  third  Sunday  after  Trinity,  §28ff.  First  22  Psalms, 
Ps  5,  §170-260.    Deut  7,  §83-113.     (e)  Obedience  to  God.      Gen 

6,  §289-298;  19  §162-167;  21  §131-136. 

(a)  Fear  God  Above  all  Things.  Prov  1,  7;  Is  42,  8;  Deut 
5,  29;  6,  2;  Mt  10.  28;  Gen  3,  10;  39,  9;  Prov  8,  13;  Ps  33,  8;  Ex 
20,  20;  Acts  4.  18-21.— B.  H.:  Dan  3  and  6  chapters;  Eccl  12,  13. 

(b)  Love  God  Above  all  Things.   Mt  10,  37;  1  Jn  2,  15;  1  Jn 


LUTHER'S  LARGE  CATECHISM.  53 

4,  16-19;  1  Jn  5,  3;  Song  8,  6.— B.  H.:  Offering  of  Isaac,  Gen  22; 
Jesus  in  Gethsemane,  Mt  26,  36ff. 

(c)  Trust  in  God  Above  all  Things.  Prov  3,  5;  Ps  37,  5;  73 
23-24;  42,  11;  1  Pet  5,  7;  Jer  17,  5;  Ps  118,  8;  62,  1-2;  Is  49,  5 
40,  31;  Ps  57,  2.— B.  H.:  Ex  32;  Ex  14,  13-22;  Mt  19,  16;  Dan  6 
Gen  12,  1-7;  Job. 

Topics  for  Study.— (1)  How  Christ  Fulfilled  this  Command- 
ment. He  lived  in  this  fear,  love  and  trust,  Jn  4,  34;  Mt  5,  17; 
27,  43;  1  Pet  2,  21. 

(2)  How  you  as  a  Christian  have  broken  this  CommeUidment, 
Ps  119,  9;  Mt  4,  10;  Gen  17,  1. 

(3)  How  Christian  Missions  are  preaching  this  fear,  love  and 
trust  to  the  world.  See  Lutherans  In  All  Lands,  Lenker;  His- 
tory of  Lutheran  Missions,  Laury;  History  of  Protestant 
Missions,  Warneck. 

THE  SECOND  COMMANDMENT. 
"Thou  shalt  not  take  the  name  of  Jehovah  thy  God  in 
vain ;  for  Jehovah  will  not  hold  him  guiltless  that  taketh 
his  name  in  vain."    Ex  20,  7 ;  Deut  5,  11. 

19.  As  the  first  commandment  instructed  the  heart  and 
taught  faith,  so  this  commandment  leads  us  into  the  outer 
sphere  and  trains  our  lips  and  tongue  Godward.  For  words 
are  the  first  issue  and  revelation  of  the  heart.  As  I  taught 
above  that  you  must  comprehend  what  it  is  to  have  a  god, 
so  you  must  learn  to  grasp  in  a  simple  way  the  meaning 
of  this  commandment,  as  of  all  others,  and  to  answer  ac- 
cordingly. If  asked,  How  do  you  understand  the  second 
commandment  and  what  is  meant  by  taking  God's  name 
in  vain?  answer  in  the  briefest  way:  It  is  a  misuse  of 
God's  name  if  we  call  upon  the  Lord  God  in  any  way  to 
support  falsehood  or  wrong  doing.  Therefore,  it  com- 
mands that  we  are  not  to  mention  God's  name  falsely  or  so 
take  it  upon  our  lips,  when  the  heart  knows  or  should 
know  the  deception;  as  those  who  take  an  oath  before  the 
court  of  justice  when  one  side  bears  false  witness  against 
the  other.  In  no  way  can  God's  name  be  more  abused 
than  in  lying  and  deceiving  by  it.  Let  this  be  the  simplest 
German  meaning  of  this  commandment. 

20.  Now,  with  this  knowledge,  each  one  can  easily  de- 
cide for  himself  when  and  how  God's  name  is  abused,  al- 
though it  is  impossible  to  name  all  its  misuses.  In  general, 
a  wrong  use  is  seen  in  the  first  place  in  worldly  business  and 


54  LUTHER  ON  CHRISTIAN  EDUCATION. 

in  things  relating  to  money,  possessions  and  honor,  be  it  pub- 
licly before  the  courts  of  justice,  at  the  market  or  elsewhere, 
whenever  men  swear  or  make  false  oath  by  an  appeal  to 
God's  name  or  their  own  souls  to  support  their  statements. 
A  common  illustration  is  found  in  matrimonial  affairs  when 
two  secretly  betroth  themselves  to  one  another,  and  after- 
ward with  an  oath  deny  the  affiance.  But  its  greatest  abuse, 
an  offense  against  the  conscience,  is  found  in  spiritual  mat- 
ters when  false  preachers  arise  and  present  their  untruthful 
teachings  as  the  Word  of  God. 

21.  Notice,  all  these  are  expedients  to  use  the  name  of 
God  as  a  veneer  in  order  to  appear  attractive  and  com- 
mendable, whether  in  ordinary  worldly  business  or  in  the 
high  and  subtle  matters  of  faith  and  doctrine.  And  with 
liars  belong  also  blasphemers ;  not  only  the  coarse  and  rude 
ones,  well  known  to  everybody,  who  without  fear  dishonor 
God's  name  (they  should  be  in  the  hangman's  school  rather 
than  in  ours),  but  also  those  who  publicly  blaspheme  the 
truth  of  God's  Word,  and  say  it  is  Satan's  word.  To  speak 
further  of  this  there  is  no  need. 

22.  Let  us  here  learn  and  take  heed  how  much  depends 
upon  this  commandment,  and  with  all  diligence  guard 
against  and  avoid  every  misuse  of  the  holy  name  as  the 
greatest  sin  that  can  be  publicly  committed.  Lying  and  de- 
ceiving are  in  themselves  gross  sins ;  but  they  become  great- 
ly aggravated  when  men,  wishing  still  to  justify  them,  in- 
voke God's  name  in  confirmation,  and  when  they  use  it  as  a 
cloak  to  cover  their  shame,  and  from  a  single  lie,  a  double, 
yea,  manifold  lies,  result. 

23.  Because  of  the  importance  of  this  commandment, 
God  has  attached  to  it  a  solemn  threat  in  the  words,  "For 
Jehovah  will  not  hold  him  guiltless  that  taketh  his  name 
in  vain,"  Ex  20,  7;  Deut  5,  11.  This  means  that  in  the  case 
of  no  one  shall  its  violation  be  overlooked,  or  pass  unpun- 
ished. Just  as  God  will  avenge  himself  if  one  turns  his  heart 
from  him,  so  too  he  will  not  suffer  his  name  to  be  used 
to  adorn  a  lie.  It  is,  also,  a  calamity  common  in  all  the 
world  that  there  are  few  who  do  not  use  God's  name  in  false- 


LUTHER'S  LARGE  CATECHISM.  55 

hood  and  all  kinds  of  wickedness.     So  few  are  they  who 
in  their  hearts  trust  in  God  alone. 

24.  We  all  naturally  possess  this  beautiful  virtue:  He 
who  has  committed  a  wrong  would  gladly  cover  up  and 
disguise  his  disgrace,  that  it  might  come  to  no  one's  sight  or 
knowledge.  No  one  is  so  bold  as  to  boast  before  the  whole 
world  of  the  wickedness  he  has  committed.  All  men  would 
rather  work  their  wickedness  secretly  than  let  anyone 
find  it  out.  Then,  when  they  are  arraigned,  God  must  give 
his  name  and  make  the  rascality  appear  as  an  act  of  right- 
eousness and  the  disgrace  as  honorable  conduct.  This  is 
the  universal  way  of  the  world.  Like  a  great  deluge,  the 
practice  has  flooded  all  lands,  therefore  we  have  our  re- 
ward, which  we  seek  and  merit:  pestilence,  wars,  famines, 
fires,  floods,  faithless  wives,  spoiled  children,  worthless  ser- 
vants and  all  kinds  of  evil.  From  what  other  source  should 
such  dire  misery  spring?  It  is  a  great  mercy  that  the  earth 
still  bears  and  nourishes  us. 

25.  We  should,  then,  above  all  things  faithfully  train 
and  accustom  the  young  people  to  sacredly  regard  this  and 
the  first  commandment.  If  they  transgress,  the  rod  must  at 
once  be  used  and  the  commandment  constantly  held  before 
them  and  impressed  upon  them;  then  they  will  be  reared, 
not  only  in  discipline,  but  also  in  the  fear  and  reverence  of 
God. 

26.  You  understand  now  what  it  means  to  take  God's 
name  in  vain.  To  repeat  quite  briefly,  it  is  either  simply  to 
lie,  and  to  publish  under  pretext  of  God's  name  something 
without  warrant  of  fact,  or  to  curse,  swear,  conjure,  and,  in 
short,  practice  wickedness  in  any  way.  Besides  this  you 
must  also  know  how  to  use  God's  name  aright,  for  in  the 
words,  "Thou  shalt  not  take  the  name  of  Jehovah  thy  God 
in  vain,"  God  at  the  same  time  gives  us  to  understand  that 
we  are  to  take  his  name  in  the  right  sense.  It  has  been 
revealed  and  given  to  us  for  constant  use  and  profit.  There- 
fore, since  it  is  here  forbidden  to  use  this  holy  name  in 
the  service  of  falsehood  and  wickedness,  it  necessarily  fol- 
lows that  we  are,  on  the  other  hand,  commanded  to  use 


56  LUTHER  ON  CHRISTIAN  EDUCATION. 

it  in  the  service  of  truth  and  everything  that  is  good;  as, 
for  example,  when  one  swears  to  the  truth  wherever  needed 
and  demanded.  Likewise,  when  we  teach  the  truth  aright; 
when  we  invoke  it  in  trouble  or  use  it  in  praise  and  thanks- 
giving for  prosperity,  etc.  All  this  is  summed  up  in  the 
command  in  Ps  50,  15 :  "Call  upon  me  in  the  day  of  trouble ; 
I  will  deliver  thee,  and  thou  shalt  glorify  me."  In  all  these 
ways,  God's  name  is  used  in  the  service  of  truth  and  unto 
salvation,  and  is  thus  hallowed,  as  we  pray  in  the  Lord's 
Prayer. 

27.  Now  you  have  the  substance  of  the  commandment 
explained.  Thereby  is  solved  the  question  that  has  troubled 
many  teachers,  why  swearing  is  forbidden  in  the  Gospel, 
Mt  5,  33-34,  and  yet  Christ  and  Paul  and  other  saints  often 
swore,  Jn  14,  12;  16,  20  and  23;  2  Cor  1,  23.  The  ex- 
planation is  briefly  this:  We  are  not  to  swear  in  support 
of  evil,  that  is,  to  a  falsehood,  or  unnecessarily;  but  we 
are  to  swear  in  support  of  the  good,  and  for  the  welfare  of 
our  neighbor.  For  that  is  a  truly  good  work  by  which  God 
is  praised  and  truth  and  justice  established;  by  which  false- 
hood is  refuted,  peace  restored,  obedience  enforced  and 
contentions  suppressed.  God  himself  interposes  and  decides 
between  right  and  wrong,  good  and  evil.  If  one  party  to  a 
dispute  swears  falsely,  he  has  his  sentence  in  the  fact  that  he 
cannot  escape  punishment.  Although  it  be  long  deferred, 
he  shall  not  prosper;  all  he  gains  thereby  shall  slip  out  of 
his  hands  and  never  be  enjoyed.  I  have  seen  in  the  case 
of  many  who  have  repudiated  their  marriage  vows  that 
afterward  they  never  had  a  happy  hour  or  a  healthy  day, 
and  thus  they  miserably  perished,  body  and  soul,  and  their 
possessions  also. 

28.  Therefore,  I  advise  and  exhort,  as  I  have  before, 
that  children  be  trained  by  means  of  warning  and  terror, 
restraint  and  punishment,  to  shun  falsehood,  and  especially 
not  to  use  God's  name  to  confirm  it.  For  if  they  are  left 
without  such  restraint,  no  good  will  result.  It  is  evident 
that  the  world  is  now  more  wicked  than  it  has  ever  been. 
There  is  no  government,  no  obedience,  no  fidelity,  no  faith ; 


LUTHERS  LARGE  CATECHISM.  57 

only  presumptuous,  ungovernable  people,  whom  no  teach- 
ing or  reproof  can  help — all  of  which  is  simply  God's  wrath 
and  punishment  for  wilful  contempt  of  this  commandment. 

29.  On  the  other  hand,  children  should  be  urged  and  in- 
duced to  honor  God's  Word  and  to  have  it  always  upon 
their  lips  in  all  circumstances  and  experiences.  For  true 
honor  to  God's  name  consists  in  looking  to  it  for  all  consola- 
tion and  therefore  calling  upon  it;  so  that  the  mouth  with 
its  confession  follows  in  the  wake  of  the  heart,  glorifying 
God  by  faith,  as  we  have  seen  above. 

30.  This  is  also  a  blessed  and  helpful  practice,  and  very 
effective  in  resisting  the  devil,  who  is  ever  round  about  us, 
waiting  for  an  occasion  to  lead  us  into  sin  and  shame, 
misery  and  want.  He  hears  God's  name  very  unwillingly  and 
cannot  remain  long  where  it  is  invoked  from  the  heart. 
Many  a  terrible  and  shocking  calamity  would  befall  us  if  God 
did  not  preserve  us  because  we  call  upon  his  name.  I  have 
tried  it  myself  and  have  well  learned  by  experience  the  les- 
son that  often  sudden  great  calamity  was  immediately 
averted  and  removed  during  such  invocation.  In  order  to 
vex  and  conquer  Satan,  I  say,  we  should  constantly  have 
this  holy  name  in  our  mouths,  so  that  he  cannot  injure  us, 
as  he  is  so  eager  to  do. 

31.  Of  service  to  us  in  this  respect  is  also  the  practice 
of  commending  ourselves  each  day  to  God,  soul  and  body, 
wife,  children,  servants  and  whatever  we  have,  for  his  pro- 
tection against  every  unexpected  need  and  calamity.  Thus 
has  originated  and  continued  among  us  the  custom  of 
saying  grace  and  returning  thanks  at  meals,  and  other 
prayers  for  both  morning  and  evening.  From  the  same 
source  came  the  practice  with  children  of  crossing  them- 
selves in  sight  or  hearing  of  terrifying  occurrences  and  ex- 
claiming: Lord  God,  save  us!  Help,  dear  Lord  Jesus! 
and  like  utterances.  So,  again,  when  we  unexpectedly  ex- 
perience something  good,  however  trivial  it  may  be,  we  say : 
God  be  praised  and  thanked.  This  God  has  bestowed  upon 
me!  and  similar  expressions.  Formerly  the  children  were 
reared  in  the  custom  of  fasting  and  praying  to  St.  Nicholas 


58  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  other  saints.  The  other  practices  would  be  more  pleas- 
ing and  acceptable  to  God  than  all  monasticism  and  Car- 
thusian sanctity. 

32.  Thus  we  might  train  the  youth  by  appropriate,  and 
all  but  playful,  methods  to  fear  and  honor  God,  and  the  first 
and  second  commandments  might  be  observed  and  con- 
stantly practiced.  Then  some  good  might  remain  with 
them  and  bear  fruit;  some  might  grow  up  in  whom  the 
whole  land  would  rejoice  and  be  blessed.  This  would  be 
the  proper  way  to  rear  children,  to  form  their  habits  by 
kindness  and  pleasant  methods.  What  we  force  into  them 
only  with  rods  and  blows  produces  bad  results ;  at  the  best, 
under  such  treatment  they  remain  godly  no  longer  than 
the  rod  lies  on  their  backs.  But  under  the  other  training, 
godliness  is  rooted  in  their  hearts  and  they  fear  God  more 
than  they  do  rods  and  clubs.  I  speak  thus  plainly  for  the 
sake  of  the  children,  that  my  words  may  penetrate  their 
minds;  for  since  we  are  preaching  to  children,  we  must 
prattle  with  them.  Thus  we  have  warned  against  the 
abuse  of  the  divine  name  and  taught  that  the  right  use  of 
it  should  consist,  not  only  in  manner  of  speech,  but  also 
in  discipline  and  life.  We  would  have  them  know  that  God 
is  well  pleased  with  the  right  use  of  his  name  and  will  re- 
ward that  as  richly  as  he  will  terribly  punish  its  misuse. 
Readings  in  Luther  and  the  Bible  on  the  Second  Command- 
ment. 

I.  In  General.  See  First  Commandment;  also  First  Peti- 
tion of  Lord's  Prayer. 

II.  Hypocrisy  and  Pharisaical  Holiness.  Vol.  13,  §336-369, 
Pharisee  and  Publican.  Sermon  on  the  Ten  Virgins  on 
St.  Catherine's  Day.  House  Postil,  11  Sunday  after  Trinity. 
First  22  Psalms,  Ps  10,  §1-87;  Ps  17,  §1-99. 

III.  True  Piety  and  True  Holiness.  Vol.  11,  364;  Sermon  for 
St.  Thomas  Day  on  the  Righteousness  that  Avails  before  God. 
Epistle  Postil,  1  Sunday  after  Easter.  House  Postil,  second 
Sermon,  6  Sunday  after  Trinity,  and  27  Sunday  after  Trinity, 
the  Eight  Characteristics  of  a  True  Christian.  First  22  Psalms, 
15  Ps  §1-58. 

IV.  Praise  to  God.  Vol.  10,  255-279,  Simeon  in  the  Temple. 
Sermon  on  Mary's  Visit  to  Elizabeth,  Her  Hymn.  House  Pos- 
til, Day  of  Mary's  Visit  to  Elizabeth;  Sermon  on  St.  John  the 
Baptist's  Day,  Zacharias'  Song  of  Praise;  third  Sermon  for 
Christmas,  the  Angels'  Masterpiece  in  Preaching  and  Singing  at 
Christ's  Birth;  First  22  Psalms,  Ps  9,  §1-137,  the  Song  of  Praise 
and  Thanks  of  Believers. 


LUTHER'S  LARGE  CATECHISM.  59 

V  Gratitude  and  Ingratitude  to  God  for  his  Gifts.  Epistle 
Postil,  24  Sunday  after  Trinity,  §41ff.,  19  Sunday  after  Trinity. 
House  Postil,  13  and  14  Sundays  after  Trinity.  Commentary 
on  Deut  8,  §32-43. 

Luther  here  and  in  all  the  Commandments  repeats  the 
words,  "We  should  fear  and  love  God  so  that,"  etc.,  because 
only  those  who  fear  and  love  God  can  keep  his  Command- 
ments. "The  name  of  Jehovah  thy  God"  (thy  God  by  creation 
and  baptism)  means  the  Triune  God  himself,  and  all  the  names, 
attributes,  teachings  and  institutions  by  which  he  is  made 
known  (Ps  48,  10;  Ex  3,  13-15;  6,  3;  34,  5-7;  Deut  28,  58).— Take 
in  vain,  to  use  without  reason  or  profit  (Eph  4,  29;  Gal  6,  7; 
Mt  27,  46-47;  Dan  5,  2-4). 

(a)  Our  Fear  of  God  forbids  us:  (1)  To  curse  (Lev  24,  15-16; 
Jas  3,  9-10;  Rom  12,  14.  (2)  To  swear  (Heb  6,  16;  Deut  6,  13; 
Rom  1,  9;  2  Cor  1,  23;  Mt  5,  34-37).  (3)  To  conjure  (Lev  19,31; 
Deut  18,  10-12).  To  lie  or  deceive  by  his  name  (Lev  19,  12; 
Mt  7,  15-21;  2  Tim  3,  5).— B.  H.  (Bible  History):  1  Sam  17,  43, 
Goliath;  Mt  26,  74,  Peter;  Mt  27,  25,  The  Jews;  2  Sam  16,  13, 
Shimei.— Mt  26,  72,  Peter;  Mt  14,  6-9,  Herod;  Acts  23,  12,  Con- 
spiracy against  Paul.— Mt  26,  63,  64,  Jesus  Swearing;  Gen  24,  3, 
Abraham's  Servants.— Ex  7,  8,  Egyptian  Sorcerers;  1  Sam  28, 
Witch  of  Endcr;  Acts  19,  19,  The  Books  of  Curious  Arts.— 
Acts  5,  Ananias  and  Sapphira;  Mt  23,  Scribes  and  Pharisees. 

(b)  Our  Love  of  God  Constrains  us:  (1)  To  call  upon  his 
name  in  every  time  of  need  (Prov  18,  10;  Ps  50,  15;  Ps  145, 
18-  Lk  11  9).— (2)  To  worship  him  with  prayer,  praise  and 
thanksgiving  (Ps  103,  1-2;  63,  5-6;  106,  1;  92,  1-2;  118,  1.)— B.  H.: 
1  Sam  1,  2,  Hannah.— The  "not  guiltless"  will  be  punished. 

Topics  for  Study.— (1)  How  perfectly  our  Saviour  fulfilled 
this  Commandment.  No  idle  words  ever  escaped  his  lips.  His 
Father's  holy  name  he  never  used  except  in  prayer  and  confes- 
sion. His  was  truly  a  life  of  prayer.  He  spent  whole  nights 
in  prayer  (Lk  6,  12;  5,  16;  Mk  1,  35;  Jn  6,  15),  entered  his  pas- 
sion praying  (Mk  14,  36;  Mt  26,  39,  42),  and  departed  this  life 
praying.     He  is  the  only  one  who  can  here  plead  "guiltless." 

(2)  May  the  words  of  our  mouth  be  more  acceptable  in  God's 
sight!     How  do  I  break  this  Commandment? 

(3)  Christian  Missions.  As  is  thy  name,  O  God,  so  is  thy 
praise  unto  the  ends  of  the  earth  (Ps  48,  10).  The  name  into 
which  we  were  baptized  is  the  name  into  which  all  nations  are 
to  be  baptized.  Father  our  Creator,  Son  our  Redeemer,  Holy 
Spirit  our  Sanctifier.  Paul  a  chosen  vessel  to  bear  Christ's  name 
to  the  Gentiles  (Acts  9, 15).  Not  only  you  and  I,  but  all  nations, 
are  to  worship  our  God  intelligently  with  prayer,  praise  and 
thanksgiving.  This  name  as  taught  us  in  the  five  parts  of 
our  Catechism,  is  to  be  taught  to  all  nations. 

THE  THIRD   COMMANDMENT. 
"Remember  the  sabbath  day  to  keep  it  holy"  (Thou 
Shalt  sanctify  the  holy  day).    Ex  20,  8;  Deut  5,  12. 
33.     Holyday  (Feiertag)  is  so  named  from  the  Hebrew 
word  Sabbath,  which  properly  means  to  rest  (feiem),  to  ab- 
stain from  labor.    Hence  we  are  accustomed  to  say  in  Ger- 


60  LUTHER  ON  CHRISTIAN  EDUCATION. 

man,  "Feierabend  machen" ;  that  is,  cease  working,  or  keep 
an  "evening  rest,"  or  keep  the  evening  holy  (sanctify  the 
Sabbath).  In  the  Old  Testament,  God  set  apart  the  seventh 
day  and  appointed  it  for  rest,  commanding  it  to  be  kept  holy 
above  all  other  days.  In  point  of  outward  observance,  the 
commandment  was  given  only  to  the  Jews.  They  were  re- 
quired to  cease  from  hard  labor  and  to  rest.  Both  man  and 
beast  were  to  recuperate  that  they  might  not  be  weakened 
by  unremitting  toil.  But  the  Jews  later  interpreted  the 
commandment  too  strictly,  and  grossly  misused  it;  they 
slandered  Christ  and  suffered  him  not  to  do  what  they  them- 
selves were  in  the  habit  of  doing  on  the  Sabbath  day,  as 
we  read  in  the  Gospel,  Mt  12,  2ff;  Lk  13,  lOff.  Just  as 
if  the  command  could  be  fulfilled  by  refraining  from  manual 
labor  of  any  kind.  This  was  not  its  meaning,  but,  as  we 
shall  hear,  it  meant  that  we  should  sanctify  the  Sabbath, 
the  day  of  rest. 

34.  Therefore,  this  comamndment,  in  its  literal,  coarse 
(groben)  meaning,  is  not  for  us  Christians  now.  It  is  whol- 
ly an  external  matter,  like  the  other  ordinances  of  the  Old 
Testament,  which  were  bound  to  particular  customs,  per- 
sons, times,  and  places,  from  all  which  we  are  now  set  free 
through  Christ.  But  to  give  to  the  uninformed  a  Christian 
interpretation  of  what  God  requires  of  us  in  this  command- 
ment, we  remind  them  that  we  keep  holydays  not  for  the 
sake  of  intelligent  and  learned  Christians ;  for  they  have  no 
need  of  it.  We  keep  them,  first,  for  the  sake  of  bodily  neces- 
sity. Nature  teaches  and  demands  that  the  mass  of  the 
people — servants  and  mechanics,  who  the  whole  week  attend 
to  their  work  and  trades — retire  for  a  day  of  rest  and  recrea- 
tion. And  then,  especially,  do  we  keep  holydays  that  people 
may  have  time  and  opportunity  to  worship  with  the  congre- 
gation, which  otherwise  they  could  not  do.  Also,  that  they 
may  assemble  in  meetings  to  hear  and  discuss  God's  Word 
and  appropriately  praise  him  with  song  and  prayer. 

35.  But  these  concerns,  I  say,  are  not  so  bound  up  with  a 
particular  time  as  they  were  among  the  Jews,  when  it  had 
to  be  precisely  this  or  that  day,  for  one  daj'  in  itself  is  no 


LUTHER'S  LARGE  CATECHISM.  61 

better  than  another,  and  worship  should,  indeed,  be  observed 
daily.  But  since  the  mass  of  people  cannot  attend  to  it 
daily,  one  day  a  week  at  least  must  be  set  apart  for  the  pur- 
pose. Sunday  was  appointed  for  it  in  olden  times,  and  we 
should  not  change  the  day.  The  Sabbath  should  be  uni- 
formly observed  as  to  the  day  and  so  no  disorder  be  caused 
by  unnecessary  innovations.  The  plain  meaning  of  this  com- 
mandment is  that,  since  man  naturally  celebrates  festival 
days,  the  celebrations  be  so  arranged  that  he  learn  God's 
Word.  Hence,  the  true  office  of  these  days  is  the  office  of 
the  ministry  of  the  Word,  for  the  sake  of  the  youth  and  the 
poor  multitude.  However,  our  celebration  should  not  be 
so  narrow  as  to  forbid  incidental  and  unavoidable  work. 

36.  Accordingly,  when  one  asks,  What  mean  the  words, 
"Thou  shalt  sanctify  the  rest-day?"  answer:  "To  sanctify 
the  rest-day  means  the  same  as  to  keep  it  holy."  What 
then  does  it  mean,  "to  keep  holy"?  Nothing  more  than  to 
be  occupied  with  holy  words,  holy  works  and  life.  The  day 
in  itself  needs  no  sanctification,  for  it  v/as  created  holy 
(sanctified  at  the  beginning  of  creation).  But  God  desires 
it  to  be  holy  to  you.  As  far  as  you  are  concerned,  it  will 
be  holy  or  unholy  according  as  you  spend  it  in  doing  holy 
or  unholy  deeds.  How,  then,  is  the  day  kept  holy?  Not 
by  sitting  behind  the  stove  and  avoiding  manual  labor,  nor 
by  decking  ourselves  with  garlands  and  putting  on  our  best 
clothes ;  but,  as  has  been  said,  by  studying  God's  Word  and 
putting  it  into  practice. 

37.  And,  indeed,  we  as  Christians  ought  to  consider  all 
days  holy  and  be  occupied  only  with  holy  things,  that  is, 
with  daily  meditation  on  God's  Word,  carrying  it  in  our 
hearts  and  upon  our  lips.  But  since  all,  as  has  been  said, 
have  not  constant  leisure,  we  must  set  apart  several  hours 
a  week  for  the  young  and  at  least  a  day  each  week  for  the 
multitude.  And  that  time  is  to  be  used  only  for  such  pur- 
pose; especially  for  the  study  of  the  Ten  Commandments, 
the  Creed  and  the  Lord's  Prayer.  Thus  may  we  regulate  our 
whole  lives  and  characters  according  to  God's  Word.  Now, 
wherever  this  practice  is  in  force,  the  holyday  is  truly  kept. 


62  LUTHER  ON  CHRISTIAN  EDUCATION. 

Where  this  is  not  done  it  cannot  be  called  a  Christian  rest- 
day.  For  those  who  are  not  Christians  can  easily  keep 
holidays  and  be  idle,  just  as  do  the  whole  swarm  of  our 
ecclesiasts,  who  stand  daily  in  the  churches,  singing  and 
ringing,  but  keep  no  holyday;  because  they  neither  preach 
nor  practice  God's  Word,  but  teach  and  live  contrary  to  it. 

38.  The  Word  of  God  is  the  holy  of  holies,  yea,  the 
only  holy  thing  we  Christians  know  and  have.  Although 
we  were  to  gather  in  a  heap  the  bones  or  the  holy  and  con- 
secrated garments  of  all  the  saints,  they  could  not  help  us ; 
for  they  all  are  lifeless  things  that  can  sanctify  no  one. 
God's  Word,  however,  is  the  treasure  that  sanctifies  every- 
thing. By  it  all  the  saints  themselves  were  sanctified.  Now, 
whatever  be  the  hour  when  God's  Word  is  taught  or  preach- 
ed, when  it  is  heard,  read  or  called  to  mind,  then  the  per- 
son, day  and  work  are  thereby  sanctified;  not  because  of 
any  outward  work,  but  because  of  the  Word,  which  sancti- 
fies us  all.  Hence,  I  constantly  repeat  that  our  whole  lives 
and  works  must  be  guided  by  God's  Word  if  they  are  to 
be  pleasing  to  God  or  be  called  holy.  Where  they  are  so 
guided,  this  commandment  exerts  its  power  and  is  fulfilled. 
On  the  contrary,  all  being  and  doing  which  have  not  their 
source  in  God's  Word,  are  before  God  unholy,  shine  and 
glitter  as  they  may ;  even  if  they  be  altogether  covered  with 
relics,  as  are  the  humanly  devised  spiritual  orders,  v/hich 
know  not  God's  Word,  but  seek  holiness  in  their  own  works. 

39.  Therefore,  observe  that  the  power  and  strength  of 
this  commandment  consist  not  in  the  resting,  but  in  the 
sanctifying,  and  that  this  day  has  its  own  particular  holy 
work.  Other  labor  and  employment  are  not  properly  called 
holy  unless  the  doer  is  himself  first  holy,  but  here  a  work 
must  be  performed  which  makes  the  doer  holy;  such  a 
thing  occurs,  as  we  have  heard,  only  through  God's  Word. 
Places,  times,  individuals  and  all  the  appointments  of  wor- 
ship have  been  instituted  and  ordered  that  God's  Word  may 
exert  its  power  publicly. 

40.  Now,  since  so  much  depends  upon  God's  Word  that 
no  rest  day  can  be  sanctified  without  it,  we  should  remember 


LUTHER'S  LARGE  CATECHISM.  63 

that  God  will  insist  upon  a  strict  observance  of  this  com- 
mandment and  will  punish  all  who  despise  his  Word,  who 
refuse  to  hear  and  learn  it,  especially  at  the  times  appointed. 
Therefore,  not  only  they  sin  against  this  commandment  who 
grossly  misuse  and  profane  the  rest-day,  as  those  do  who  on 
account  of  their  avarice  or  frivolity  have  ceased  to  hear  God's 
Word,  or  who  lie  around  in  taverns,  full  and  stupid  like 
swine ;  but  also  that  other  large  class  sin  who  listen  to  God's 
Word  as  to  idle  talk,  only  as  a  matter  of  habit  going  into 
the  church  and  out  again,  and  at  the  end  of  the  year  know 
as  little  of  that  Word  as  at  the  beginning.  Hitherto  the 
opinion  has  prevailed  that  the  rest-day  was  sanctified  in 
the  right  sense  if  a  person  heard  the  reading  of  a  mass  or 
the  Gospel  of  the  day;  and  God's  Word  was  neither  in- 
quired about  nor  taught. 

41.  Now,  while  we  have  God's  Word  we  still  do  not 
correct  these  misuses  of  the  rest-day.  We  allow  continual 
preaching  to  us  and  admonishing,  but  we  hear  it  without 
serious  concern.  But  remember  that  it  is  not  only  a  matter 
of  hearing  the  Word ;  it  must  also  be  learned  and  retained. 
Think  not  that  it  is  an  optional  matter  with  you  or  one  of 
no  great  importance,  but  that  it  is  the  command  of  God,  who 
will  require  an  account  of  you  as  to  how  you  have  heard 
and  learned  and  honored  his  Word. 

42.  In  like  manner  are  to  be  reproved  those  fastidious 
spirits  who,  when  they  have  heard  a  sermon  or  two,  are  sat- 
isfied and  tired,  as  if  sufficient  knowledge  has  been  acquired 
and  a  teacher  is  no  longer  needed.  Just  that  is  the  sin  which 
hitherto  has  been  reckoned  among  mortal  sins  and  which  is 
called  "akidia,"  that  is  indolence  and  disgust;  a  malignant, 
dangerous  plague,  with  which  Satan  charms  and  deceives 
many  hearts  that  he  may  get  them  into  his  power  and  once 
more  deprive  them  of  the  Word  by  stealth. 

43.  Let  me  assure  you  that  although  you  may  know  the 
Word  quite  well  yourself  and  have  already  mastered  every- 
thing, yet  you  are  daily  under  the  dominion  of  Satan's  king- 
dom, who  neither  day  nor  night  relaxes  his  effort  to  steal 
unawares  upon  you  (Rev.  12,  10;  1  Pet  5,  8),  in  order  to 


64  LUTHER  ON  CHRISTIAN  EDUCATION. 

kindle  in  your  heart  unbelief  and  evil  thoughts  against  all 
these  commandments.  Hence  you  must  continually  have 
God's  Word  in  your  heart,  upon  your  lips  and  in  your  ears. 
Where  the  heart  is  unoccupied  and  the  Word  does  not 
sound,  Satan  breaks  in  and  has  done  the  damage  before  we 
are  aware.  On  the  other  hand,  the  Word  possesses  such 
power  wherever  seriously  considered,  heeded,  and  put  into 
practice,  that  it  never  remains  barren  of  fruit.  It  always 
awakens  new  thoughts,  new  pleasures  and  devotions,  and 
cleanses  the  heart  and  its  meditations.  These  are  not  inert 
or  dead  words,  but  active  and  living,  and  although  no  other 
interest  or  need  impel  us  to  the  Word,  yet  everyone  should 
be  induced  to  use  it  by  the  fact  that  thereby  Satan  is  put  to 
flight  and  hunted  down.  Besides,  thereby  is  this  command- 
ment fulfilled,  occupation  with  the  Word  being  more  pleas- 
ing to  God  than  all  glittering,  hypocritical  works. 

Readings  in  Luther  and  the  Bible  on  the  Third  Commandment. 

I.     In  General.     See  First  Commandment. 
IL     Keeping  the  Sabbath   Holy.     Genesis,  Vol.   1,  §131-143. 
Epistle  and  House  Postils,  17  Sunday  after  Trinity. 

III.  Despising  the  Divine  Word.  Luther's  Exhortation, 
Warning  and  Admonition,  with  Preface  by  Amsdorf,  1522. 
House  Postil,  Judica  Sunday. 

IV.  Hearing  the  Divine  Word.  Epistle  and  House  Postils, 
Sexagesima  Sunday. 

V.  Keeping  the  Divine  Word.  Vol.  11,  §113-123.  House 
Postil,  Judica  Sunday,  §15ff. 

VI.  The  Word  of  God  and  the  Holy  Scriptures.  Genesis 
13,  §117-141.  Epistle  Postil,  Easter  Sermon,  1  and  3  Sermons 
for  Easter  Monday,  20  Sunday  after  Trinity.  House  Postil,  1 
and  3  Sermons  for  5  Sunday  after  Trinity. 

VII.  Povi^er  and  Fruits  of  God's  Word.  Vol.  11,  §119-123. 
Vol.  10,  §161-170,  2  Christmas  Day.  House  Postil,  Sexagesima 
Sunday.     Table  Talk  on  God's  Word  and  on  Preachers. 

VIII.  How  to  Read  and  Study  the  Holy  Scriptures  with 
Profit.  Letter  to  Spalatin  on  How  to  Study  in  the  Scriptures. 
Vol.  11,  28,  §26ff.  First  22  Psalms,  Introduction,  How  to  Read 
the  Psalter  with  Profit.  Commentary  on  Jn  5,  39,  Search  the 
Scriptures. 

IX.  Public  Worship.  Order  of  Divine  Worship  in  the 
Congregation,  1523.  Formula  Missa,  1523.— German  Mass  and 
Order  of  Divine  Worship,  1526.  Exhortation  to  the  Chris- 
tians in  Livonia,  Russia,  in  regard  to  Public  Worship  and  Con- 
cord. Genesis  22,  §359-370;  32,  §133-141.  Numbers  28,  §12-18. 
Exodus  3,  §35-64. 

(a)  The  restraining  fear  of  God  forbids  us  to  despise  preach- 
ing, and  his  Word.     Prov  13,  13;  Lk  10,  16;  Jn  8,  47;  Hos  4, 


LUTHER'S  LARGE  CATECHISM.  65 

6;  Mt  12,  8;  Col  2,  16-17;  Gal  4,  9-12;  Rom  14,  5-9.— B.  H.:  The 
Scribes  and  Pharisees,  Lk  7,  30. 

(b)  The  constraining  love  of  God  urges  us  to  deem  his  Word 
holy  and  gladly  hear  and  learn  it.  1  Thes  2,  13;  Rom  1,  16;  Ps 
26,  6-8;  42,  1-2;  Lk  2,  41-52;  36-38  and  51;  Is  66,  2;  Lk  11,  28; 
Gal  6.  6;  1  Sam  1,  2;  Lk  10,  39;  Jas  1,  21-22;  Eccl  5,  1;  Ps  94,  19. 

Topics  for  Study. — 1.  How  Christ  fulfilled  this  Command- 
ment. When  a  boy  the  temple  was  his  spiritual  home.  He 
regularly  attended  the  Synagogue  (Lk  4,  1)  and  all  the  festivals 
at  Jerusalem.  He  lived  in  the  Old  Testament  Scriptures,  died 
with  words  of  Scripture  on  his  lips.  He  rested  in  the  tomb  on 
the  Jewish  and  rose  from  the  dead  on  the  Christian  Sabbath, 
according  to  the  Scriptures. 

(2)  How  you,  as  a  Christian,  break  this  Commandment. 

(3)  How  Christian  Missions  are  teaching  "The  Sabbath  was 
made  for  man"  (Mk  2,  27)  to  preach  the  Gospel,  and  one  day 
in  every  seven  reminds  all  believers  of  Christ's  resurrection,  and 
its  pov/er  in  their  behalf.  Acts  4,  33;  Lk  20,  36;  Phil  3,  10.— 
The  whole  v/orld  needs  the  Christian  Sabbath. 

THE  FOURTH  COMMANDMENT. 

Second  Table  of  the  Law — Love  to  Our  Neighbor, 

44.  Thus  far  we  have  learned  the  first  three  command- 
ments, which  treat  of  our  duty  to  God.  First,  that  we  are 
to  trust,  fear  and  love  him  with  our  whole  hearts  all  the  days 
of  our  lives.  Secondly,  that  we  are  not  to  misuse  his  holy 
name  to  support  falsehood  or  any  wicked  deed,  but  are  to 
use  it  for  the  praise  of  God  and  in  the  service  and  salvation 
of  our  neighbors  and  of  ourselves.  Thirdly,  that  on  the  holy 
days  of  rest  we  should  diligently  study  and  practice  God's 
Word,  that  all  our  acts  and  lives  may  be  in  harmony  with 
it.  Now  the  other  seven  commandments  follow,  which 
treat  of  our  duty  to  our  neighbors.  Among  these  the  first 
and  greatest  is : 

"Honor  thy  father  and  thy   mother."     Ex  20,   12; 
Deut  5,  16. 

45.  God  has  exalted  fatherhood  and  motherhood  above 
all  other  relations  under  his  scepter.  This  appears  from  the 
fact  that  he  does  not  command  merely  to  love  the  parents, 
but  to  honor  them. 

As  to  our  brothers,  sisters  and  neighbors,  God  generally 
commands  nothing  higher  than  that  we  love  them.  He  thus 
distinguishes  father  and  mother  above  all  other  persons 
upon  earth  and  places  them  next  to  himself.  It  is  a  much 
greater  thing  to  honor  than  to  love.     It  includes  not  only 


66  .  LUTHER  ON  CHRISTIAN  EDUCATION. 

love,  but  also  obedience,  humility  and  reverence,  as  if  we 
were  pointed  to  some  sovereignty  hidden  there.  It  not  only 
requires  us  to  address  the  honored  ones  affectionately  and 
reverently,  but,  above  all,  that  we  show  by  our  actions,  both 
of  heart  and  body,  that  we  hold  them  in  highest  esteem  and, 
next  to  God,  regard  them  above  all  others.  For  whomso- 
ever we  honor  from  the  heart  we  must  truly  regard  as  supe- 
rior. Thus  the  young  must  be  taught  to  reverence  their 
parents  in  God's  stead,  and  to  remember  that  even  though 
they  be  lowly,  poor,  frail  and  peculiar,  they  are  still  father 
and  mother,  given  by  God.  Their  way  of  living  and  their 
failings  cannot  rob  them  of  their  honor.  Therefore,  we  are 
not  to  regard  the  manner  of  their  persons,  but  God's  will 
that  appointed  and  ordained  them  to  be  our  parents.  Before 
God  we  are  no  doubt  all  equal,  but  among  ourselves  there 
must  be  such  inequality  and  rightful  distinction  as  is  en- 
joined by  God.  Therefore,  you  are  here  commanded  by  God 
to  be  careful  to  obey  me  as  your  father,  and  informed  that 
I  exercise  parental  authority  over  you. 

46.  First,  then,  learn  what  is  meant  by  honor  to  parents 
as  required  by  this  commandment.  It  is  that  they  be  es- 
teemed and  prized  above  everything  else  as  the  most  pre- 
cious treasure  we  have  on  earth.  Then,  that,  in  conversation 
with  them,  we  measure  our  words,  lest  our  language  be  dis- 
courteous, domineering,  quarrelsome,  yielding  to  them  in 
silence,  even  if  they  do  go  too  far.  And  thirdly,  that  we 
honor  them  by  our  actions,  both  in  our  bearing  and  the  ex- 
tension of  aid,  serving,  helping,  and  caring  for  them  when 
they  are  old  or  sick,  frail  or  poor ;  and  that  we  not  only  do  it 
cheerfully,  but  with  humility  and  reverence,  as  if  unto  God. 
For  he  who  is  rightly  disposed  to  his  parents  will  never  let 
them  suffer  want  and  hunger,  but  will  place  them  above  and 
beside  himself,  and  share  with  them  all  he  has  to  the  best 
of  his  ability. 

47.  Again,  observe  what  a  great,  good  and  sacred  func- 
tion is  here  assigned  to  children,  which,  alas,  is  totally  dis- 
regarded and  cast  aside.  No  one  recognizes  it  as  God's 
command  or  as  a  holy,  divine  Word  and  precept.    For  if  v/e 


LUTHER'S  LARGE  CATECHISM.  67 

had  thus  honored  this  commandment  it  would  have  been  ap- 
parent to  all  that  the  call  is  for  holy  people  who  live  accord- 
ing to  these  words.  It  would  not  have  been  necessary  to  in- 
stitute monastic  life  nor  spiritual  orders  had  every  child 
kept  this  commandment,  and  been  able  to  have  a  good 
conscience  toward  God  and  say:  If  I  am  to  do  a  good  and 
holy  work  I  know  of  none  better  than  to  show  my  parents 
all  honor  and  obedience,  because  God  himself  has  command- 
ed it.  For  what  God  has  commanded  must  be  better  and  far 
nobler  than  all  that  we  ourselves  can  devise.  Since  there  is 
no  higher  nor  better  teacher  to  be  found  than  God,  there 
surely  can  be  no  better  teachings  than  those  he  im.parts- 
Now,  he  abundantly  teaches  what  we  are  to  do  if  we  would 
perform  truly  good  works ;  and  we  may  know  that  we  do  his 
pleasure  if  we  perform  what  he  commands.  Since  the  com- 
mands of  God  embody  his  highest  wisdom,  who  am  I  that 
I  should  attempt  to  improve  upon  his  appointments? 

48.  If  God's  will  had  been  our  guide  we  should  have  had 
godly  children,  properly  taught  and  reared  in  true  blessed- 
ness ;  they  would  have  remained  at  home  in  obedience,  serv- 
ing their  parents,  and  we  should  have  had  an  object  lesson 
in  goodness  and  happiness.  But  we  were  so  foolish  as  not  to 
assign  God's  commandment  its  appropriate  place.  It  was 
neglected  and  left  to  pass  out  of  sight;  a  child  had  no  op- 
portunity to  heed  it,  and  meanwhile  it  gazes  in  ignorant  as- 
tonishment at  what  we  have  devised  without  ever  asking 
God's  permission  to  do  so. 

49.  Therefore,  let  us  at  last  teach  our  young  people  to 
banish  all  other  things  from  sight  and  to  give  first  place  to 
this  commandment.  Let  us  teach  that  if  they  would  serve 
God  with  truly  good  works,  they  must  do  what  father  and 
mother,  or  those  in  their  place,  desire.  For  the  child  that 
knows  and  does  this  has,  first,  the  great  comfort  of  being 
able  to  joyfully  boast,  in  spite  of  and  against  all  who  are 
occupied  by  their  own  self -chosen  devices:  Behold,  this 
work  is  pleasing  to  my  God  in  heaven;  I  am  sure  of  that. 
Let  them  come  forward  in  pompous  array,  boasting  their 
many  great,  grievous,  hard  and  burdensome  works,  and  we 


68  LUTHER  ON  CHRISTIAN  EDUCATION. 

shall  see  whether  they  can  produce  one  that  is  greater  and 
nobler  than  obedience  to  father  and  mother,  which  God 
has  appointed  and  commanded  to  rank  next  to  obedience  to 
his  own  Supreme  Majesty.  If  God's  Word  and  will,  then, 
are  to  be  fulfilled,  nothing  is  to  be  more  sacredly  regarded 
than  the  will  and  words  of  our  parents,  provided  that  there- 
in we  remain  obedient  to  God  and  break  not  the  preceding 
commandments. 

50.  Therefore,  from  your  heart  you  should  rejoice  and 
thank  God  that  he  has  chosen  and  fitted  you  to  perform 
such  a  beautiful  and  pleasant  task.  Only  see  that  you  es- 
teem it  as  something  great  and  precious,  although  it  be 
regarded  as  the  lowest  and  most  contemptible  service,  and 
not  because  of  your  worthiness,  but  because  it  is  comprehend- 
ed as  a  constituent  part  in  God's  diadem  and  temple,  his 
Word  and  commandment.  Oh,  what  a  price  the  Carthusian 
monks  and  nuns  would  pay  for  the  opportunity  of  bringing 
before  God,  in  the  exercise  of  their  religion,  one  single  work 
done  in  obedience  to  his  command,  and  of  being  able  to  say 
with  a  joyful  heart  in  his  presence :  Now  I  know  that  this 
work  is  well  pleasing  to  thee.  What  shall  become  of  these 
poor,  miserable  people  when,  standing  before  God  and  the 
world,  they  shall  blush  with  shame  before  a  little  child  that 
has  fulfilled  this  commandment,  and  confess  that  with  the 
merits  of  their  whole  lives  they  are  not  worthy  to  hand  it  a 
cup  of  water?  Because  of  the  satanic  perversion  with  which 
they  trample  God's  commandment  under  foot,  it  serves 
them  right  that  they  must  torture  themselves  in  vain  with 
their  self-devised  works,  and  must  besides  reap  scorn  and 
trouble  as  their  reward. 

51.  Now,  should  not  a  heart  leap  and  melt  with  joy  when, 
proceeding  to  the  divinely  appointed  task,  it  shall  be  able  to 
say:  Lo,  this  is  better  than  all  the  sanctity  of  the  Carthu- 
sians, although  they  fast  until  they  die  and  pray  on  their 
knees  without  ceasing.  For  here  you  have  a  distinct  text, 
a  divine  testimony  that  God  commanded  this,  but  never  a 
word  from  him  about  the  other.  It  is,  however,  a  proof  of 
the  wretchedness  and  the  pitiable  blindness  of  the  world 


LUTHER'S  LARGE  CATECHISM.  69 

that  no  one  believes  this;  so  thoroughly  has  the  devil  de- 
ceived us  with  a  false  righteousness  and  the  show  of  our 
own  works. 

52.  Therefore,  I  repeat,  I  should  be  very  glad  if  we  would 
open  our  eyes  and  ears  and  take  this  to  heart,  that  we  may 
not  be  led  astray  again  from  the  pure  Word  of  God  to  the 
lying  vanities  of  the  devil.  Then  a  desirable  state  of  affairs 
would  obtain ;  parents  would  enjoy  far  more  happiness,  love, 
friendship  and  unity  in  their  homes,  and  the  children  would 
receive  all  the  love  of  their  parents.  On  the  other  hand, 
where  children  are  obstinate  and  never  do  right  unless  a  rod 
is  laid  on  their  backs,  they  provoke  to  anger  both  God  and 
their  parents.  Thereby  they  deprive  themselves  of  what  is 
intended  as  a  blessing  and  a  joy  to  their  consciences,  and  lay 
up  for  themselves  nothing  but  misfortune.  Therefore,  it 
has  come  to  be  a  universal  complaint  in  the  world  that  both 
young  and  old  are  wayward  and  unrestrained,  without  a 
sense  of  discipline  and  reverence.  They  do  nothing  unless 
driven  to  it  by  force,  and  behind  each  other's  backs  they  de- 
fraud, and  steal  to  the  limit.  Therefore  God  punishes  them 
and  they  sink  into  all  kinds  of  filth  and  misery.  So  the 
parents  themselves  effect  no  remedy.  One  fool  rears  an- 
other; as  they  have  lived,  so  will  their  children  live  after 
them. 

53.  Now  this,  I  say,  is  the  first  and  strongest  reason  that 
should  prompt  us  to  keep  this  commandment;  and  for  this 
reason  if  we  had  no  father  or  mother  we  should  wish  that 
God  would  set  up  for  us  a  block  or  a  stone  to  call  father  and 
mother.  How  much  more  should  we  rejoice  that  he  has 
given  us  living  parents  to  honor  and  obey  when  we  know 
that  it  is  so  pleasing  to  the  Supreme  Majesty  and  to  all  the 
angels,  and  that  it  vexes  the  devils;  that  it  is  the  grandest 
work  we  can  do  next  to  the  sublime  task  of  worshiping  God 
according  to  the  injunctions  of  the  previous  commandments. 
Even  the  giving  of  alms  and  all  other  works  for  our  neigh- 
bor are  not  equal  to  this.  For  God  has  exalted  the  estate  of 
parents  above  all  others ;  yea,  he  has  appointed  it  in  place  of 
himself  upon  earth.     God's  will  and  good  pleasure  should 


70  LUTHER  ON  CHRISTIAN  EDUCATION. 

be  cause  and  inducement  enough  for  us  eagerly  and  joy- 
fully to  do  what  we  can  to  honor  it. 

54.  Besides,  we  certainly  owe  it  to  the  world  to  show 
gratitude  for  every  kindness  and  good  thing  we  have  re- 
ceived from  our  parents.  But  here  again  the  devil  rules  in 
the  world ;  the  children  forget  their  parents,  as  we  all  forget 
God.  No  one  remembers  how  God  nourishes,  protects  and 
cares  for  us,  and  how  he  richly  blesses  our  souls  and  bodies. 
Especially  when  an  evil  hour  visits  us  do  we  become  angry 
and  impatiently  complain,  and  all  the  blessings  we  have  re- 
ceived throughout  our  lives  are  forgotten.  Just  so  we  do  to 
our  parents,  and  there  is  no  child  that  acknowledges  and 
considers  this  unless  it  be  led  to  do  it  by  the  Holy  Spirit. 

God  is  fully  aware  of  this  perverseness  of  the  world; 
therefore,  by  commandments  he  reminds  each  one,  and 
urges  him  to  consider  what  his  parents  have  done  for  him. 
Then  one  recognizes  that  he  has  received  his  body  and  life 
from  his  parents,  besides  being  nourished  and  reared  by 
them  when  otherwise  he  would  have  perished  a  hundred 
times  in  his  own  filth.  It  is  a  true  and  noble  saying  of  the 
wise:  "Deo,  parentibus  et  magistris  non  potest  satis 
gratiae  rependi,"  that  is,  "God,  parents  and  teachers  can 
never  be  sufficiently  thanked  and  repaid."  He  who  views 
the  matter  in  this  light  will,  without  express  command,  do 
all  honor  to  his  parents  and  cherish  them  as  the  bearers  of 
God's  blessings. 

55.  Besides  all  this,  another  strong  inducement  for  us  to 
keep  this  commandment  is  that  God  has  attached  a  tempo- 
ral promise  to  it,  saying : 

"That  thy  days  may  be  long  in  the  land  which 
Jehovah  thy  God  giveth  thee." 
Here  we  behold  additional  evidence  of  the  sincere  interest 
taken  by  God  in  this  commandment.  He  affirms  that  he 
considers  it  not  only  an  object  of  pleasure  and  delight  to 
himself,  but  also  an  instrument  of  our  welfare  in  that  it  is 
intended  to  promote  our  highest  good  as  an  aid  to  a  pleas- 
ant, delightful  and  blessed  life.  Saint  Paul  also  is  deeply  in- 


LUTHER'S  LARGE  CATECHISM.  71 

terested  in  this  commandment  and  highly  praises  it,  saying : 
"Which  is  the  first  commandment  with  promise,  that  it  may 
be  well  with  thee,  and  thou  mayest  live  long  on  the  earth," 
Eph  6,  2-3.  Although  other  commandments  have  promises 
attached,  yet  in  none  is  the  promise  so  clearly  and  explicitly 
expressed. 

56.  Here  you  have  the  reward  that  crowns  those  Wi.o 
keep  this  commandment;  they  shall  enjoy  good  days,  happi- 
ness and  prosperity.  On  the  other  hand,  the  punishment 
of  those  who  disobey  it  is  a  briefer  life,  without  enjoyment. 
For  to  live  long  means,  in  the  Bible,  not  only  to  grow  old, 
but  to  have  everything  that  pertains  to  a  long  life — health, 
wife  and  child,  food,  peace,  good  government  and  like 
blessings,  without  which  this  life  cannot  be  cheerfully  en- 
joyed nor  long  maintained.  Will  you  not  obey  your  father, 
and  mother  and  submit  to  their  training — then  obey  the 
hangman;  if  you  will  not  obey  him,  obey  death,  the  great 
slayer,  the  teacher  of  wicked  children.  In  short,  God  re- 
quires us  to  obey,  love  and  serve  him,  that  he  may  abun- 
dantly repay  us  with  all  good ;  but  if  we  anger  him  he  will 
visit  us  with  death  and  the  hangman.  Whence  but  from  dis- 
obedience come  so  many  criminals  who  are  daily  hanged, 
beheaded,  broken  on  the  wheel?  Since  they  will  not  submit 
to  good  discipline,  they  bring  to  pass,  through  God's  judg- 
ment, their  own  misfortune  and  grief.  For  it  seldom  hap- 
pens that  such  accursed  persons  die  a  natural  or  timely 
death. 

57.  But  the  godly  and  obedient  are  blessed.  They  live 
long  in  peace  and  see  their  children,  as  we  said  before,  to 
the  third  and  fourth  generations.  Experience  teaches  that 
where  there  are  fine  old  families  that  enjoy  an  abundance 
of  both  substance  and  offspring  there  are  people  whose  good 
rearing  has  been  demonstrated  by  their  veneration  for  par- 
ents. On  the  contrary,  it  is  written  of  the  wicked  (Ps  109, 
13)  :  "Let  his  posterity  be  cut  off;  in  the  generation  follow- 
ing let  their  name  be  blotted  out."  Then  consider  well  how 
important  a  thing  obedience  is  in  God's  sight,  since  he  so 
highly  honors  it,  so  greatly  delights  in  it,  and  so  richly  re- 


72  LUTHER  ON  CHRISTIAN  EDUCATION. 

wards  it,  besides  being  firm  in  visiting  dire  punishment  upon 
the  disobedient. 

58.  All  this  I  say  that  the  subject  may  be  thoroughly  im- 
pressed upon  the  young,  for  no  one  can  conceive  the  impor- 
tance of  a  commandment  which  hitherto,  under  the  Papacy, 
has  neither  been  taught  nor  practiced.  Every  one  thinks 
these  are  plain  and  commonplace  words,  and  no  effort  is 
needed  to  obey  them.  Therefore,  he  lightly  passes  them 
by  to  gaze  in  wonder  after  other  things,  failing  to  perceive 
and  believe  that  God  becomes  angry  when  this  command- 
ment is  neglected,  and  that  a  man  does  a  work  precious  and 
pleasing  to  God  when  he  keeps  it. 

59.  While  speaking  on  this  commandment,  it  is  in  place 
to  mention  the  various  instances  in  which  obedience  is  re- 
quired by  those  in  authority  over  us,  whose  duty  it  is  to 
command  and  govern.  All  authority  has  its  root  and  war- 
rant in  parental  authority.  Where  a  father  is  unable  alone 
to  rear  his  child,  he  employs  a  teacher  to  instruct  it;  if  he 
is  too  feeble,  he  obtains  the  help  of  his  friends  or  neighbors ; 
if  the  parent  departs  this  life,  he  commits  and  delegates 
his  authority  and  responsibility  to  others  appointed  for  the 
purpose.  He  must  likewise  have  domestics — men  and  maids 
— under  him  for  the  administration  of  the  household. 
All  who  are  called  masters  stand  in  the  place  of  parents  and 
from  them  must  obtain  authority  and  power  to  command. 
In  the  Bible  they  are  all  called  fathers,  because  in  their 
government   they   perform  the   functions   of   a  father  and 

:  should  possess  a  fatherly  heart  toward  their  people.  In  the 
'  language  of  the  Romans  and  others  of  ancient  times, 
masters  and  mistresses  of  the  household  were  called  patres 
et  matres  familiae,  housefathers  and  housemothers.  So  they 
called  their  princes  and  magistrates  patres  patriae,  fathers 
of  the  country;  and  it  is  a  shame  that  we  who  wish  to  be 
Christians  do  not  so  call  our  rulers  or,  at  least,  treat  and 
honor  them  as  such. 

60.  What  a  child  owes  to  its  father  and  mother,  the  en- 
tire household  owes  them  likewise.  TTherefore,  men  and 
maids  should  not  only  obey  their  masters  and  mistresses,  but 


LUTHERS  LARGE  CATECHISM.  73 

should  honor  them  as  their  own  parents;  they  should  do 
all  that  they  know  is  expected  of  them,  not  from  compulsion 
and  with  reluctance,  but  with  pleasure  and  delight ;  and  they 
should  do  it  for  the  reasons  mentioned — because  it  is  God's 
commandment,  and  it  is  more  pleasing  to  him  than  all  other 
works.  Therefore  they  ought  to  be  willing  to  even  pay  for 
the  privilege  of  service  and  be  glad  to  obtain  masters  and 
mistresses,  that  they  may  have  a  joyful  conscience  and  know 
how  to  do  truly  golden  works.  These  works  till  now  have 
not  been  done,  but  have  been  despised;  instead,  everybody 
ran,  in  the  devil's  name,  into  convents,  on  pilgrimages,  and 
after  indulgences,  to  the  injury  of  soul  and  conscience. 

61.  If  this  truth  could  be  impressed  upon  the  poor  people, 
a  servant  girl  would  leap  for  joy  and  praise  and  thank  God ; 
and  by  orderly  work,  for  which  she  obtains  her  food  and 
wages,  she  would  acquire  a  treasure  unequaled  by  that  of 
any  of  the  reputed  greatest  saints.  Is  it  not  a  wonderful 
thing  to  be  able  to  boast  to  yourself.  If  I  do  faithfully  my 
daily  home  duties,  it  is  better  than  the  sanctity  and  austere 
life  of  the  monks?  And  besides  you  have  the  promise  that 
you  shall  fare  well  and  prosper  in  all  good.  How  can  you 
be  more  blessed  or  live  more  holy,  as  far  as  works  can  con- 
tribute to  this  end?  Before  God,  it  is  really  faith  that 
makes  us  holy;  faith  alone  serves  him,  while  our  works 
serve  the  people.  Here  you  have  everything  that  is  good : 
shelter  and  protection  under  the  Lord,  a  joyful  conscience, 
and  more — a  gracious  God,  who  will  repay  you  a  hundred- 
fold. You  are  a  true  nobleman  if  you  are  pious  and  obedi- 
ent. If  you  are  not,  you  will  receive  only  God's  wrath  and 
displeasure;  no  peace  will  be  in  your  heart,  and  later  you 
will  have  all  kinds  of  trouble  and  misfortune.  He  who  will 
not  be  influenced  by  these  facts  and  incline  to  be  pious,  we 
commend  to  the  hangman  and  death.  Therefore,  let  every- 
one who  can  take  advice  remember  that  God  is  truly  here, 
and  that  it  is  God  who  speaks  to  you  and  demands  obedience. 
If  you  obey  him  you  are  his  beloved  child.  If  you  despise 
his  commandment,  shame,  misery  and  sorrow  shall  be  your 
reward. 


74        ^  LUTHER  ON  CHRISTIAN  EDUCATION. 

'^^  6^  The  same  may  be  said  of  obedience  due  to  civil  au- 
thority, which  authority,  as  we  have  said,  is  all  embraced 
in  the  estate  of  fatherhood  and  extends  beyond  all  other 
relations.  Here  the  father  is  not  one  of  a  single  family, 
but  one  of  many  tenants,  citizens  or  subjects.  Through  civil 
rulers,  as  through  our  parents,  God  gives  us  food,  home  and 
land,  protection  and  security.  Therefore,  since  they  bear 
this  name  and  title  with  all  honor  as  their  chief  glory,  it 
is  our  duty  to  honor  them  and  to  esteem  them  as  we  would 
the  greatest  treasure  and  the  most  precious  jewel  on  earth. 

63.  Now,  he  who  is  obedient,  willing  and  capable,  and 
cheerfully  gives  honor  wherever  due,  knows  that  he  pleases 
God,  and  receives  joy  and  happiness  as  a  reward.  If,  on 
the  other  hand,  one  will  not  serve  in  love,  but  despises  and 
resists  authority — or  rebels — he  should  know  that  he  has 
no  favor  or  blessing.  Where  he  gains  a  dollar  by  his  un- 
faithfulness he  will  lose  ten  elsewhere.  Or  he  will  fall  a 
prey  to  the  hangman,  or  perish  through  war,  pestilence  or 
famine,  or  his  children  will  turn  out  badly ;  servants,  neigh- 
bors, strangers,  tyrants,  will  inflict  loss,  injustice  and  vio- 
lence upon  him.  What  we  in  disobedience  seek  and  merit, 
then,  will  be  paid  to  and  visited  upon  us. 

64.  If  we  would  only  once  consider  how  pleasing  are 
works  of  obedience  to  God,  and  how  richly  they  will  be  re- 
warded, we  should  have  superabundant  treasures  and  all 
that  our  hearts  desire.  But  God's  Word  and  command- 
ments are  despised  as  if  they  were  the  utterances  of  some 
tramp.  Let  us  see,  though,  if  you  are  the  man  who  can 
overthrow  God.  How  hard  will  it  be  for  God  to  recompense 
you?  You  would  live  vastly  more  with  God's  protection, 
peace  and  blessing  than  you  will  in  disgrace  and  misfortune. 
Why,  think  you,  is  the  world  full  of  unfaithfulness,  shame, 
misery  and  murder?  Just  because  everyone  strives  to  be  his 
own  lord  and  free  from  authority,  to  care  nothing  for  any- 
one, and  to  do  what  he  pleases.  God  punishes  one  rogue  by 
means  of  another;  if  you  deceive  and  despise  your  master, 
another  comes  and  treats  you  likewise,  and  in  your  own 


LUTHER'S  LARGE  CATECHISM.  75 

home  you  must  suffer  ten  times  more  wrong  from  your 
wife,  children  or  servants. 

65.  We,  indeed,  feel  our  misfortune,  and  we  murmur 
and  complain  of  unfaithfulness,  violence  and  injustice;  but 
we  are  unwilling  to  see  that  we  ourselves  are  rogues  who 
justly  deserve  our  punishment,  and  we  are  not  reformed 
by  what  we  suffer.  We,  in  reality,  do  not  desire  the  divine 
favor  and  blessing,  therefore  we  justly  suffer  misfortune 
without  mercy.  There  must  still  be  somewhere  in  the  world 
godly  people,  since  God  continues  to  grant  us  so  many 
blessings.  If  it  depended  upon  our  merit,  we  should  not 
have  a  dime  in  the  house  nor  a  blade  in  the  field.  All  this 
I  am  compelled  to  emphasize  with  so  many  words  in  the 
hope  that  someone  will  take  it  to  heart,  and  that  we  may  be 
released  from  the  blindness  and  misery  into  which  we  have 
deeply  sunk,  and  may  properly  understand  God's  Word  and 
will  and  sincerely  appropriate  them.  For  from  them  we  may 
learn  how  to  obtain  abundant  joy,  happiness  and  salvation, 
both  here  and  in  eternity. 

66.  Thus  we  have  two  kinds  of  fathers  presented  in  this 
commandment:  fathers  by  blood  and  fathers  by  office,  or 
fathers  in  the  family  and  in  the  State.  Besides  these,  there 
are  spiritual  fathers.  Not  those  in  the  Papacy ;  though  they 
indeed  apply  this  title  to  themselves,  they  fill  no  fatherly 
office.  Only  they  are  spiritual  fathers  v/ho  rule  and  teach 
us  by  authority  of  God's  Word;  as  Paul  glories  in  being  a 
father  when  he  says:  "In  Christ  Jesus  I  begat  you  through 
the  Gospel,"  1  Cor  4,  15.  Now,  because  they  are  fathers, 
honor  is  due  them,  indeed  more  than  to  all  others.  But  they 
receive  the  least  honor;  the  world  is  bound  to  honor  them 
by  banishing  them  from  the  country  and  by  grudging  them 
a  bite  of  bread,  and  in  short  they  must  be,  as  Paul  says,  in 
verse  13  of  the  same  chapter,  "as  the  filth  of  the  world,  the 
offscouring  of  all  things." 

67.  It  must  be  impressed  upon  the  people  at  large  that 
they  who  would  be  called  Christians  owe  it  to  God  to  show 
double  honor  to  those  who  watch  in  behalf  of  their  souls, 
that  they  may  befriend  and  provide  for  their  spiritual  shep- 


76  LUTHER  ON  CHRISTIAN  EDUCATION. 

herds,  Heb  13,  17;  1  Tim  5,  17.  Then  will  God  give  you 
abundance  and  never  let  you  come  to  want.  But  here  every- 
one withholds  and  objects,  and  all  fear  lest  they  starve,  and 
therefore  we  cannot  now  support  one  faithful,  respectable 
preacher  where  formerly  we  feasted  ten  gormandizers.  For 
this  we  deserve  that  God  should  withdraw  from  us  his 
Word  and  his  blessings,  and  again  allow  preachers  of  false- 
hood to  arise  who  lead  us  to  the  devil,  even  at  the  expense 
of  our  own  sweat  and  blood. 

68.  They,  however,  who  keep  God's  will  and  command- 
ment before  their  eyes,  have  the  promise  of  being  liberally 
repaid  for  all  they  contribute  to  both  temporal  and  spiritual 
fathers  and  for  the  honor  they  render  them.  What  has  been 
1  promised  them  is  not  bread,  clothing  and  money  for  a  few 

brief  years,  but  long  life  and  peace,  and  abundance  and 
blessedness  forever.  Therefore,  only  do  your  duty,  and  let 
God  nourish  you  and  provide  for  all  your  wants.  He  has 
promised  it  and  has  never  yet  lied,  nor  will  he  lie  to  you. 

This  should  ever  encourage  us  and  cause  our  hearts  to 
melt  with  joy  and  love  toward  those  to  whom  we  owe  this 
honor.  We  should  raise  our  hands  and  cheerfully  thank 
God  for  giving  us  such  promises,  and  afterward  we  should 
run  to  the  ends  of  the  earth  to  realize  its  fulfilment.  The 
combined  effort  of  the  whole  world  could  not  add  an  hour 
to  our  life  or  raise  from  the  earth  one  grain  of  wheat  for 
our  support,  but  God  can  and  will  give  to  all  exceeding 
abundantly  according  to  their  hearts'  desire.  He  who  de- 
spises this  knowledge  and  casts  it  to  the  winds  is  unworthy 
ever  to  hear  another  word  from  God.  On  these  things  we 
have  dwelt  to  excess,  as  it  were,  for  the  benefit  of  those  to 
whom  this  commandment  refers.^ 

69.  In  this  connection  it  would  not  be  amiss  to  advise 
parents,  and  others  filling  their  office,  as  to  their  treatment 
of  those  committed  to  their  authority.  /Although  the  duty  of 
superiors  is  not  explicitly  stated  in  the  Ten  Commandments, 
it  is  frequently  dwelt  upon  in  many  other  passages  of  Scrip- 
ture, and  God  intends  it  to  be  included  even  in  this  com- 
mandment, where  he  mentions  father  and  mother.    God  does 


LUTHER'S  LARGE  CATECHISM.  77 

not  purpose  to  bestow  the  parental  office  and  government 
upon  rogues  and  tyrants;  therefore,  he  does  not  give  them 
that  honor,  namely,  the  power  and  authority  to  govern, 
merely  to  receive  homage.  Parents  should  consider  that 
they  are  under  obligations  to  obey  God  and  that,  first  of  all, 
they  are  conscientiously  and  faithfully  to  discharge  all  the 
duties  of  their  office;  not  only  to  feed  and  provide  for  the 
temporal  wants  of  their  children,  servants,  subjects,  etc.,  but 
especially  to  train  them  to  the  honor  and  praise  of  God. 
Therefore,  think  not,  you  parents,  that  the  parental  office 
is  a  matter  of  your  pleasure  and  whim,  but  remember  that 
God  has  strictly  commanded  it  and  entrusted  it  to  you,  and 
that  for  the  right  discharge  of  its  duties  you  must  give  an 
account. 

70.  Here  again  is  the  lamentable  evil  that  no  one  recog- 
nizes or  takes  to  heart  such  truths.  All  live  as  if  God  gave  us 
children  as  objects  of  mirth  and  pleasure;  as  if  he  gave  us 
servants  to  use,  like  the  ox  or  the  horse,  only  for  work,  or 
as  if  we  were  to  live  with  those  under  us  according  to  our 
own  whims — to  ignore  them,  in  unconcern  about  what  they 
learn  or  how  they  live.  No  one  is  willing  to  believe  that 
it  is  the  commandment  of  the  Almighty,  who  will  solemnly 
require  an  account  and  will  avenge  its  neglect,  nor  is  it  gen- 
erally recognized  that  the  young  should  be  objects  of  con- 
scientious solicitude.  If  we  wish  to  have  worthy,  capable 
persons  for  both  temporal  and  spiritual  leadership,  we  must 
indeed  spare  no  diligence,  time  or  cost  in  teaching  and  edu- 
cating our  children  to  serve  God  and  m^ankind.  We  must  not 
think  only  of  amassing  money  and  property  for  them;  God 
can  feed  them  and  give  them  riches  without  our  help,  as  he 
does  daily.  But  he  commanded  with  regard  to  the  children 
given  us  that  we  should  train  and  rule  them  according  to 
his  will ;  otherwise  God  would  not  have  ordained  that  there 
should  be  father  and  mother.  Let  everyone  know,  then, 
that  on  pain  of  the  loss  of  divine  grace  his  chief  duty  is  to 
rear  his  children  in  the  fear  and  knowledge  of  God;  and,  if 
they  are  gifted,  to  let  them  learn  and  study,  that  they  may 
be  of  service  wherever  needed. 


78  LUTHER  ON  CHRISTIAN  EDUCATION. 

71.  If  this  were  done,  God's  blessing  and  grace  would 
become  evident  in  the  rearing  of  people  who  would  be  a 
benefit  to  land  and  nation,  in  the  elevation  of  our  citizen-i 
ship,  in  the  training  of  virtuous  and  domestic  women,  who 
in  turn  would  rear  pious  children  and  servants.  Then 
think  for  yourself  what  deadly  wrong  you  are  committing  if 
you  are  negligent  in  this  respect  and  fail  to  rear  your  child- 
ren to  be  useful  and  to  be  a  blessing.  Further,  you  bring 
upon  yourself  wrath  and  sin,  meriting  hell  because  of  the 
treatment  you  have  given  your  own  children,  even  if 
you  are  pious  and  holy  in  other  respects.  And  because  this 
commandment  is  disregarded,  God  terribly  punishes  the 
world ;  hence  it  is  without  discipline,  government  and  peace. 
We  all  lament  over  this  state  of  things,  but  we  do  not  see 
that  it  is  our  own  fault.  The  children  and  subjects  we  have 
are  the  children  and  subjects  we  rear.  This  is  enough  to 
serve  the  purpose  of  a  warning;  a  more  extensive  explana- 
tion belongs  to  some  other  occasion. 

SECOND  TABLE.     OUR  DUTIES  AND  LOVE  TO  OUR 

NEIGHBOR. 
Readings  in  Luther  and  the  Bible  on  the  Fourth  Commandment. 

I.  In  General,     See  references  of  First  Commandment. 

II.  Authority  and  Duties  to  Magistrates,  (a)  Spiritual  and 
Civil  Government:  Instruction  that  Spiritual  and  Civil  Gov- 
ernment should  be  carefully  distinguished  from  each  other, 
1536.  To  the  Christian  Nobility  of  the  German  Nation  on  the 
Reformation  of  the  Christian  Estate,  June  20,  1520.  VoL  12, 
35.  Vol.  14,  293-306.  House  Pcstil,  22  and  23  Sundays  after 
Trinity.  Genesis  21,  §292-304;  41,  §45-53,  214-237.  Exodus  18, 
§32-62;  Deut  1,  §8-59;  17,  §1-29.  First  22  Psalms,  Ps  20,  §1-62. 
The  First  25  Psalms,  Ps  4,  §3-16;  Ps  20;  Ps  101.— (b)  Whether 
one  is  to  judge  according  to  the  Laws  of  Moses  or  of  the  Em- 
peror. Luther's  Opinion  on  this  question  proposed  to  him  by 
Duke  John  Frederick  of  Saxony,  1524. 

III.  The  Duties  of  Subjects  to  the  Government,  (a)  In 
General.  A  Faithful  Admonition  to  all  Christians  to  beware  of 
Seditions  and  Rebellions,  1522.  House  Postil,  23  Sunday  after 
Trinity,  §13ff.— (b)  How  Far  We  are  Under  Obligations  to  Obey 
the  Civil  Authority,  Treatise  of  1523  on  this  subject. 

IV.  Duties  of  Parents  to  Their  Children.  Sermon  on  the 
Duty  of  Sending  Children  to  School,  July,  1530.  Letter  to  the 
Mayors  and  Aldermen  of  all  the  Cities  of  Germany,  Advocating 
the  founding  and  maintaining  of  Christian  Schools,  1524.  House 
Postil,  1  Sunday  after  Epiph,  §17ff.  Genesis  12,  §96-125;  22, 
§118-125;  24,  §255-259.     See  Table  of  Duties  for  the  Home. 

(a)  The  restraining  fear  of  God  forbids  us  to  despise  our 
parents  and  superiors  or  to  provoke  them  to  anger.     Prov  30, 


LUTHER'S  LARGE  CATECHISM.  79 

17;  19,26;  23,  22;  17,25;  Deut27, 16;  Ex  21, 17.  B.H.:  Joseph's 
Brothers,  Gen  37,  31-35;  Eli's  Sons,  1  Sam  2,  12;  Absalom,  2 
Sam  15,  1-12;  18,  6-17;  Prodigal,  Lk  15,  11-16;  Ahithophel,  2 
Sam  15;  Children  at  Bethel,  2  Kings  2,  23-24. 

(b)  The  constraining  love  of  God  urges  us  to  honor,  serve, 
obey,  love  and  esteem  our  parents  and  superiors,  Mai  1,6;  Eph 
6,  2-3;  Col  3,  20;  Prov  23,  22;  1,  8;  1  Tim  5,  4;  Heb  13,  17;  Rom 
13,  1-2;  1  Pet  2,  18;  Lev  19,  32;  Acts  5,  29;  2  Cor  5,  20.— B.  H.: 
Joseph,  Gen  46,  47;  Ruth,  Ruth  1,  16;  Solomon,  1  Kings  2,  19; 
Samuel,  1  Sam  3,  1-18;  Jesus,  Lk  2,  51. 

Topics  for  Study. —  (1)  Our  Saviour  fulfilled  this  Command- 
ment in  every  respect.  Though  the  Son  of  God,  he  was  obedi- 
ent to  his  parents.  From  the  Cross,  as  a  loving  son,  he  provid- 
ed for  his  mother.  He  acknowledged  the  teachers  of  Israel  as 
teachers  of  the  law,  though  he  opposed  their  hypocrisy.  He 
willingly  paid  taxes  to  the  Gentile  rulers. 

(2)  We,  his  followers,  lag  far  behind  him,  little  restrained  by 
fear,  little  constrained  by  love,  in  keeping  this  Law. 

(3)  Christian  Missions:  The  family,  state,  school  and  church 
authority  and  order  v/ere  developed  by  the  Word  of  God 
(Abraham,  David,  Isaiah,  Christ),  and  they  in  turn  should  serve 
the  Word  of  God  in  its  mission  at  home  and  abroad,  Rom 
13,  1. 

THE  FIFTH  COMMANDMENT. 

"Thou  Shalt  not  kill"    Ex  20,  13;  Deut  5,  17. 

72.  We  have  thus  far  explained  both  the  spiritual  and  the 
civil  governments,  the  exercise  of  divine  and  parental  au- 
thority and  obedience.  In  this  commandment,  however,  we 
go  out  of  our  own  homes,  among  our  neighbors,  in  order  to 
learn  how  each  one  should  conduct  himself  toward  his  fellow 
man.  Hence  in  this  commandment  neither  God  nor  magis- 
trates are  mentioned,  nor  does  it  take  from  them  the  power 
they  have  to  put  to  death.  For  God  has  delegated  to  civil 
magistrates  in  place  of  parents  the  right  to  punish  evil-doers. 
In  early  times,  as  we  read  in  Moses,  parents  had  to  bring 
their  own  children  to  judgment  and  pass  the  sentence  of 
death  upon  them.  Therefore,  what  is  forbidden  here  is  for- 
bidden an  individual  to  do  to  his  fellow  man  and  is  not  for- 
bidden the  civil  government. 

73.  This  comm.andment  is  simple  enough.  We  hear  it 
explained  every  year  in  the  Gospel  text  of  Matthew  5,  21. 
There  Christ  interprets  it  in  brief  to  be  a  prohibition  of 
murder,  either  by  the  hand  or  by  word,  or  by  thought  of  the 
heart;  by  sign  or  gesture,  by  help  or  counsel.  It  forbids 
anger,  except — as  said  before — to  those  who  act  in  the  place 


80  LUTHER  ON  CHRISTIAN  EDUCATION. 

of  God — in  the  capacity  of  parental  or  civil  authority.  Anger 
and  reproof  and  punishment  are  the  prerogatives  of  God  and 
his  representatives,  to  be  exercised  upon  those  who  trans- 
gress this  and  other  commandments. 

74.  The  occasion  and  need  of  this  commandment  is  the 
wickedness  of  the  world  and  the  wretchedness  of  this  life. 
God,  in  the  knowledge  of  these,  placed  the  commandments  as 
a  defense  of  godly  people  against  the  wicked.  In  the  case  of 
this  commandment,  as  in  every  other,  there  are  various  temp- 
tations to  transgress.  We  must  live  among  many  people  of 
evil  intent  toward  us,  giving  us  reason  to  be  their  enemies. 
For  instance,  a  neighbor,  envious  of  our  home,  our  wealth, 
our  God-given  advantages,  gives  vent  to  his  irritation  in 
malicious  words.  The  devil  incites  many  enemies,  who 
wish  us  neither  temporal  nor  spiritual  welfare.  In  response 
to  their  enmity,  anger,  pain  and  revenge  arise  in  our  own 
hearts.  Evil  speech  ensues  between  us  and  our  enemies, 
followed  by  blows  resulting  in  calamity  and  death.  To 
forestall  such  an  issue,  God,  as  a  loving  father,  by  this 
commandment  intervenes  and  settles  the  quarrel  for  the  safe- 
ty of  all.  Briefly,  God's  purpose  here  is  to  have  all  persons 
protected,  set  free  and  enabled  to  live  peaceable  lives  in  the 
presence  of  the  injustice  and  violence  of  all  men.  This  com- 
mandment is  likewise  a  wall,  a  fortress  of  defense,  about  our 
neighbor  to  protect  him  in  his  liberty  and  to  guard  him 
from  bodily  harm  and  suffering. 

75.  The  teaching  of  this  commandment,  then,  is  to  render 
no  man  harm  for  any  evil  deed,  however  guilty  he  may  be. 
Where  murder  is  forbidden,  there  also  is  forbidden  every- 
thing that  may  lead  to  murder.  Many  who  cannot  be 
charged  with  actual  murder,  by  their  malicious  plotting 
speedily  effect  it  for  the  subject  of  their  hatred.  Nature 
implants  the  spirit  of  revenge  within  each  of  us,  and  it  is  a 
common  thing  that  no  one  willingly  suffers  injury  from  an- 
other. God's  purpose  is  to  remove  this  root  and  fountain  of 
bitterness.  He  gives  us  the  fifth  commandment  as  an 
ever-present  reminder  to  hold  up  to  us  our  duty  as  a  mir- 
ror holds  up  to  us  our  forms;  and  this  duty  is  to  bow  to 


LUTHER'S  LARGE  CATECHISM.  81 

God's  will,  committing  to  him  the  evil  we  suffer  in  confi- 
dence and  with  prayer.  Doing  this,  we  shall  be  content  to 
let  the  enemy  rage  and  storm  to  the  extent  of  his  devices. 
Thus  God  teaches  us  calmness  of  spirit  for  anger,  and  a 
heart  of  patience  and  gentleness  toward  our  enemies,  who 
would  arouse  our  wrath. 

76.  Briefly,  then,  and  in  clearness  unmistakable  to  the 
common  people,  the  import  of  the  command  not  to  kill  is 
this :  In  the  first  place,  harm  no  one,  neither  by  hand  direct 
nor  by  other  deed.  Again,  use  not  the  tongue  to  counsel 
or  incite  harm.  Again,  neither  use  nor  sanction  any  means 
the  object  of  which  shall  be  injury  to  anybody.  Lastly,  har- 
bor no  evil  intent  in  the  heart  nor  malicious  evil  desire.  So 
shall  body  and  soul  be  guiltless  toward  all,  especially  toward 
him  who  wishes  or  works  you  evil.  But  to  do  evil  to  him 
who  desires  and  does  you  good,  is  not  human,  but  satanic. 

77.  Secondly,  not  only  he  who  directly  does  evil  breaks 
this  commandment,  but  also  he  who  unnecessarily  omits  a 
service  to  his  neighbor  which  he  might  render  by  antici- 
pating and  restraining,  and  by  protecting  and  rescuing  his 
fellow  man  from  bodily  harm  or  suffering.  When  you  allow 
to  go  naked  one  whom  you  could  have  clothed,  then  you 
permit  him  to  perish  from  cold.  When  you  see  one  suffering 
from  hunger  and  you  feed  him  not,  you  let  him  starve  to 
death.  Likewise,  if  you  see  the  innocent  under  sentence  of 
death  or  in  similar  distress,  and,  it  being  in  your  power  to 
rescue  him,  you  fail  to  do  so,  you  put  him  to  death.  Of 
no  avail  will  be  the  excuse  that  you  gave  no  assistance  or 
counsel  to  that  end.  For  you  have  culpably  withheld  from 
him  that  love  and  kindness  by  which  his  life  might  have 
been  saved. 

78.  Therefore,  rightly  does  God  call  them  murderers  who 
withhold  their  counsel  and  help  in  cases  of  bodily  and  spirit- 
ual need  or  danger.  He  will  allow  terrible  calamity  to  befall 
them  in  the  day  of  judgment.  So  Christ  declares  when  he 
says :  "I  was  hungry,  and  ye  did  not  give  me  to  eat ;  I  was 
thirsty,  and  ye  gave  me  no  drink ;  I  was  a  stranger,  and  ye 
took  me  not  in;  naked,  and  ye  clothed  me  not;  sick,  and  in 


82  LUTHER  ON  CHRISTIAN  EDUCATION. 

prison,  and  ye  visited  me  not,"  Mt  25,  42-43.  That  is,  You 
would  have  left  me  and  my  followers  to  die  from  hunger, 
thirst  and  cold,  to  be  torn  by  wild  beasts,  to  decay  in  prison 
and  to  perish  from  want.  What  is  this  but  an  accusation 
that  they  are  murderers  and  bloodhounds  ?  Although  you  be 
not  actually  guilty  of  such  crime,  yet  in  effect  the  guilt  is 
yours  if  you  have  allowed  your  neighbor  to  perish  in  his  mis- 
fortune without  effort  to  save  him.  The  case  is  like  this :  If 
I  saw  one  struggling  in  deep  water  or  fallen  into  the  fire,' 
and  I  could  extend  him  a  hand,  pull  him  out  and  save  his  life," 
and  yet  I  did  it  not,  how  could  I  appear  before  the  whole 
world  in  any  other  light  than  as  a  murderer  and  wicked 
wretch?  Therefore,  the  chief  design  of  God  is  that  we  per- 
mit no  injury  to  befall  any  person,  but  that  we  show  to 
every  one  all  kindness  and  love.  And  this  kindness  is  di- 
rected, as  I  said,  especially  toward  our  enemies.  To  show 
kindness  to  friends  is  a  common  virtue,  even  among  the 
heathen,  as  Christ  says  in  Matthew  5,  46. 

79.  Here  again  we  have  God's  Word  by  which  he  would 
awaken  and  urge  us  to  true,  noble  and  exalted  deeds,  as 
meekness,  patience,  and,  in  brief,  love  and  kindness  to  our 
enemies.  He  would  have  us  keep  in  mind  the  thought  of  the 
first  commandment — that  he  is  our  God ;  in  other  words,  he 
will  help  and  protect  us,  subduing  in  us  the  spirit  of  revenge. 

80.  If  this  were  practiced  and  preached  all  would  be  dili- 
gent in  good  works.  Such  teaching,  however,  would  not 
endorse  the  doctrine  of  the  monks.  It  would  curtail  the 
liberties  of  their  religious  orders  too  much.  It  would  do 
violence  to  Carthusian  sanctity  and  mean  even  the  prohi- 
bition of  their  good  works  and  the  abandonment  of  the 
monasteries.  For,  following  this  doctrine,  the  ordinary  Chris- 
tian life  would  be  just  as  acceptable,  yea,  much  more  so.  Then 
would  be  apparent  to  everyone  how  the  monks  oppress  and 
mislead  the  world  by  a  false,  hypocritical  show  of  holiness; 
for  they  neglect  this  as  well  as  other  commandments,  re- 
garding them  all  as  unnecessary,  as  if  they  were  not  com- 
mandments but  mere  counsels.  They  have,  moreover, 
bodily  boasted  and  proclaimed  their  hypocritical  calling  and 


LUTHER'S  LARGE  CATECHISM.  83 

works  as  the  perfect  life,  thereby  contriving  for  themselves 
a  life  of  ease  and  indolence  with  no  experience  of  the  cross 
and  of  patience.  They  entered  the  monasteries  purposely 
to  escape  molestation  and  obligation  to  their  fellow  men. 
But  we  know  that  these — the  works  commanded  by  God's 
Word — are  the  truly  holy  and  righteous  works,  in  which 
God  and  angels  rejoice.  In  contrast  with  them  all  human 
sanctity  is  filth  and  pollution,  and  merits  only  wrathful  con- 
demnation. / 

Readings  in  Luther  and  the  Bible  on  the  Fifth  Commandment. 
I.  In  General.  See  references  of  the  First  Commandment. 
Vol.  13,  167-201,  Anger.  House  Postil,  Second  Sermon,  6  Sun- 
day after  Trinity.  Vol.  13,  111-130,  Right  Conduct  to  Enemies. 
Deut  19,  1-8;  Mt  5,  21-26;  38-42;  43-48;  6,  2-5;  7,  1-5;  12-27. 

TI.  Sins  Against  this  Commandment. — (a)  Pride  and  Exal- 
tation of  self  above  others.  Genesis  6,  3-15.  Epistle  Sermon 
f'^r  S*"xagesima  Sunday.  House  Postil,  11  and  17  Sundays  after 
Trinity. 

(b)  Anger,  Impatience  and  Selfishness.  Vol.  13,  184-201; 
Epistle  2  Serm.on,  4  Sunday  after  Easter.  House  Postil,  6  Sun- 
day after  Easter. 

III.  Virtues  according  to  this  Commandment. — (a)  Humil- 
ity toward  neighbors.  Vol.  14,  166,  §21-28.  Epistle  Postil,  3 
and  17  Sundays  after  Trinity.  House  Postil,  11  and  17  Sun- 
days after  Trinity.  Sermon  Mary's  Visit  to  Elizabeth,  Lk  1, 
39-56;  Joseph,  Gen  41,  §168-194. 

(h)  Gentleness,  Patience.  Love  of  Enemies  and  a  Forgiving 
Nature.  Vol.  13,  111-130.  Epistle  Postil,  5  Sunday  after  Trinity 
and  4  Sunday  after  Easter.  Explanation  of  the  120  Ps,  in  a 
letter  of  comfort  to  the  people  of  Miltenberg. 

(c)  Sympathetic  Love,  Help  and  Mercy  ShoTvn  to  Neighbors. 
Vol.  13,  208  and  370.  Vol.  14,  158,  §1-5.  Vol.  11,  71.  §10;  92.  §9. 
Vol.  13,  33-57,  Great  Supper.  97-110,  Mote  and  Beam.  Epistle 
Postil,  4  Sunday  after  Epiph;  Quinauagesima  Sunday  §14ff., 
and  Sermon  on  St.  Stephen's  Day.  House  Postil,  6,  16  and  14 
Sundays  after  Trinity. 

(d)  Christian  Concord,  Unity  in  Mind  and  Spirit.  Epistle 
Postil.  1  Sunday  after  Epiph,  23 ff.;  10  Sunday  after  Trinity; 
Miscellaneous  Sermons,  2  Sunday  in  Advent. 

IV.  Application  to  War  and  Soldiers.  Whether  Soldiers 
can  be  in  a  Saved  State,  1526. 

y.  Military  Resistance  in  Case  the  Protestant  Lands  should 
be  invaded  on  account  of  the  Gospel.  Writings  addressed  to 
Elector  John  of  Saxony,  and  others,  and  the  opinions  of  the 
Wittenberg  Theologians  on  this  theme.  Discussion  on  the 
Words  of  Christ:  "Go,  sell  that  which  thou  hast,  and  give 
to  the  poor,  Mt   19,  21;  Held  at  Wittenberg  in  April,   1539. 

(a)  The  restraining  fear  of  God  forbids  us  to  hurt  or  harm  our 
neighbor  in  his  body.  Deut  32,  39;  Gen  9,  6;  Prov  24,  17;  1  Jn 
3,  15;  Eph  4,  26;  Rom  12,  19-20.— B.  H.:  Cain,  Gen  4,  8;  Joseph's 
brethren,  Gen  37,  31-34;  David,  2  Sam  11;  Peter,  Mt  26,  51; 
Jer  18,  18;  Acts  7,  54;  16,  28. 


84  LUTHER  ON  CHRISTIAN  EDUCATION. 

(b)  The  constraining  love  of  God  urges  us  to  help  and  be- 
friend our  neighbor  in  every  bodily  need.  Is  58,  7;  Mt  5,  5-9; 
5,  25;  Rom  12,  19-20;  Col  3,  12-13;  Heb  13,  16;  Rom  13,  14.— B. 
H.:  Abraham,  Gen  14, 12;  David,  1  Sam  26;  Good  Samaritan,  Lk 
10,  33;  The  Judgment,  Mt  25,  31-46. 

Topics  for  Study. — (1)  Our  Saviour  fulfilled  this  Command- 
ment. He  came  as  the  true  Good  Samaritan  to  earth,  not  to 
be  ministered  unto,  but  to  minister.  Was  kind  and  gentle  to 
everybody;  a  true  friend  to  the  poor  and  sick.  He  prayed  for 
his  enemies  and  died  for  them  on  the  cross. 

(2)  Christ  is  our  Example,  Jn  13,  12-15.  Can  you  pray  for 
your  enemy  and  feed  him?    Mt  5,  44;  Rom  12,  20. 

(3)  Christian  Missions.  The  passion  of  anger,  though 
strong  in  us,  is  excelled  by  the  passion  of  love.  The  ministry 
of  mercy  at  home  and  preaching  the  word  abroad.  The  Inner 
Mission  and  Deaconess  Work,  and  Foreign  Missions.  See  "Lu- 
therans in  all  Lands,"  and  the  English  Luther,  Vol.  11,  374. 

THE  SIXTH  COMMANDMENT. 
"Thou  Shalt  not  commit  adultery."    Ex  20,  14;  Deut 
5,  18. 

81.  The  commandments  following  are  made  plain  by  the 
explanation  of  the  preceding  ones;  for  they  all  teach  us  to 
guard  against  harming  our  neighbor  and  they  are  admirably 
arranged.  They  deal  first  with  the  security  of  one's  own  per- 
son. Next,  with  that  which  is  nearest  and  dearest  to  him — 
his  wedded  wife,  who  is  one  flesh  and  blood  with  himself. 
Greater  injury  cannot  be  done  him  in  his  possessions  than 
that  harm  come  to  him  in  this  second  way.  Explicit  in- 
junction is  here  given  against  injury  by  the  disgrace  of  his 
wife.  Adultery  is  particularly  mentioned,  because  among 
the  Jewish  people  marriage  was  obligatory.  Young  people 
were  advised  to  marry  at  the  earliest  age  possible.  Virgin- 
ity was  not  particularly  commended,  harlots  and  libertines 
were  never  tolerated ;  consequently,  there  was  no  form  of  un- 
chastity  more  common  than  that  of  the  breaking  of  the  mar- 
riage vow. 

82.  But  since  there  is  among  us  such  a  shameful  and  vile 
mixture  of  all  forms  of  vice  and  lewdness,  this  command- 
ment is  directed  against  every  form  of  unchastity,  under  any 
name.  Not  only  the  actual  deed  is  forbidden,  but  also  every 
prompting  and  incentive  to  it.  Heart,  lips  and  the  whole 
body  must  be  chaste  and  give  no  occasion,  no  help  or  sug- 
gestion to  unchastity.    Further,  we  are  to  restrain,  protect 


LUTHER'S  LARGE  CATECHISM.  85 

and  rescue  where  there  is  need.  We  are  to  assist  our 
neighbors  to  maintain  their  honor.  Neglecting  these  duties 
when  we  could  thereby  have  prevented  the  wrong,  conniving 
at  it  in  unconcern,  we  become  equally  guilty  with  the  doer 
of  the  deed.  In  brief,  the  requirements  of  this  command 
are  chastity  for  one's  self  and  the  endeavor  to  secure  it  for 
his  neighbor;  and  God  has  ordained  the  command  for  the 
protection  of  every  wife. 

83.  But  since  particular  attention  is  here  called  to  the 
married  state,  let  us  carefully  note,  first,  how  God  especially 
honors  and  commends  wedded  life,  since  he  confirms  and 
protects  it  with  a  special  command.  In  the  fourth  com- 
mandment he  confirmed  it,  saying:  "Thou  shalt  honor  thy 
father  and  thy  mother."  But  here,  as  I  said,  he  preserves 
and  protects  it.  Hence  he  requires  us  to  honor,  guard  and 
observe  it  as  a  divine  and  blessed  estate.  Significantly  he  es- 
tablished it  as  the  first  of  all  institutions,  and  with  it  in  view 
he  did  not  create  man  and  woman  alike.  God's  purpose,  as  is 
plain,  was  not  that  they  should  live  a  life  of  wickedness,  but 
that  they  might  be  true  to  each  other,  beget  children,  and 
nourish  and  rear  them  to  his  glory.  Therefore,  God  blessed 
this  institution  above  all  others  and  made  everything  on 
earth  to  serve  and  spring  from  it,  so  that  it  might  be  well  and 
amply  provided  for.  Hence,  married  life  is  not  a  jest  nor  an 
affair  for  curious  interest,  but  a  glorious  institution  and  the 
embodiment  of  divine  earnestness.  It  is  of  the  highest  im- 
portance to  God  that  in  contending  against  Satan  and 
wickedness  people  be  reared  who  serve  the  world  and  help 
it  to  a  knowledge  of  God,  a  happy  life  and  all  the  virtues. 

84.  Therefore,  I  have  always  taught  that  we  should  not 
despise  marriage  nor  esteem  it  lightly,  as  the  short-sighted 
world  and  the  hypocritical  clergy  do ;  but  view  it  in  the  light 
of  God's  Word,  by  which  it  is  adorned  and  sanctified,  so 
that  it  may  not  be  placed  on  a  level  with  other  estates,  but 
may  be  placed  before  and  above  all,  be  they  of  emperor, 
prince,  bishop  or  any  other.  Whatever  the  spiritual  and 
temporal  estates  are,  all  must  humble  themselves  and 
enter  this  estate,  as  we  shall  hear.    Hence,  it  is  not  an  ex- 


86  LUTHER  ON  CHRISTIAN  EDUCATION. 

ceptional  estate,  but  the  most  universal  and  the  noblest, 
pervading  all  Christendom,  yea,  extending  through  the 
whole  world. 

85.  In  the  second  place,  remember  that  marriage  is  not 
only  an  honorable  but  also  a  necessary  estate,  earnestly 
commanded  by  God,  so  that  in  general  men  and  women  of 
all  conditions,  created  for  it,  should  be  found  in  it.  Yet 
there  are  some  exceptions,  although  few,  whom  God  has 
especially  exempted,  either  because  they  are  unfit  for  wed- 
ded life  or  because,  by  reason  of  extraordinary  gifts,  they 
have  become  free  to  live  chaste  lives  unmarried.  To  unaided 
human  nature,  as  God  created  it,  chastity  apart  from  matri- 
mony is  an  impossibility.  For  flesh  and  blood  remain  flesh 
and  blood,  and  the  natural  inclination  and  excitement  run 
their  course  without  let  or  hindrance,  as  everyone's  ob- 
servation and  experience  testify.  Therefore,  that  man  might 
more  easily  keep  his  evil  lust  in  bounds,  God  commanded 
marriage,  that  each  may  have  his  proper  portion  and  be 
satisfied;  although  God's  grace  is  still  needed  for  the  heart 
to  be  pure. 

86.  From  this  you  see  how  the  papal  rabble,  priests, 
monks  and  nuns,  who  dishonor  and  prohibit  marriage,  re- 
sist God's  command.  They  vow  and  presume  to  observe 
perpetual  chastity,  and  besides  deceive  the  common  people 
with  false  words  and  wrong  impressions.  For  none  possess 
less  love  and  inclination  for  purity  than  those  who,  under 
the  cloak  of  great  sanctity,  avoid  matrimony,  and  either 
publicly  and  shamelessly  indulge  in  fornication,  or  pri- 
vately practice  something  worse  and  unmentionable,  as,  alas, 
has  been  only  too  well  proven.  And  in  short,  where  they 
even  abstain  from  actual  commission  of  sin,  unchaste 
thoughts  and  evil  passions  so  fill  their  hearts  that  they  suf- 
fer incessant  ragings  of  passion  which  may  be  avoided  in 
married  life.  Hence,  all  vows  of  chastity  apart  from  that 
of  marriage  are  condemned  by  this  commandment,  and  per- 
mission is  given — yea,  even  command  is  made — to  all  poor 
captive  consciences  deceived  by  monastic  vows,  to  forsake 
their  unchaste  conditions  and  enter  upon  married  life.  Even 


LUTHER'S  LARGE  CATECHISM.  87 

granting  that  cloister  life  is  godly,  it  is  not  in  the  power  of 
the  incumbents  to  observe  continence,  and  if  they  remain 
they  must  sin  only  more  and  more  against  this  command- 
ment. / 

87.  I  refer  to  these  things  that  our  youth  may  be  led  to 
acquire  a  love  for  married  life  and  to  know  that  it  is  a 
blessed  estate  and  well  pleasing  to  God.  For  in  this  way  it 
may,  in  the  course  of  time,  be  restored  to  its  honor,  and  cor- 
rect that  lewd,  vicious  and  disorderly  conduct  now  so  ram- 
pant in  the  world  in  public  prostitution  and  other  shameful 
vices  arising  from  contempt  of  married  life.  Hence,  parents 
and  civil  authorities  are  under  obligation  to  rear  the  young 
with  discipline  and  honor,  and  to  have  them,  when  grown, 
married  honorably  and  in  the  fear  of  God.  Then  God  will 
not  fail  to  add  his  blessing  and  grace,  that  people  may  re- 
ceive joy  and  happiness  from  wedded  life. 

88.  From  all  this  it  may  be  said  in  conclusion  that  this 
commandment  requires  man,  not  only  to  live  chaste  in  act, 
word  emd  thought  in  his  station,  and  especially  in  his  mar- 
ried life,  but  also  to  love  and  appreciate  the  consort  God 
has  given  him.  For  love  and  harmony  between  husband 
and  wife  are  above  all  things  essential  to  conjugal  chastity. 
Heart  confidence  and  perfect  fidelity  must  obtain.  They  are 
of  chief  importance,  for  thereby  is  created  love  and  the  de- 
sire for  chastity.  From  such  a  condition,  chastity  always 
follows  spontaneously,  without  commandment.  St.  Paul 
diligently  admonishes  married  people  to  love  and  honor 
each  other  (Eph  5,  22-25;  Col  3,  18-19).  Here  you  have  an- 
other precious  work — yea,  many  and  great  good  works — 
which  you  may  joyfully  oppose  to  all  ecclesiastical  orders, 
established  without  God's  Word  and  commandment. 

Readings  in  Luther  and  the  Bible  on  the  Sixth  Commandment. 

I.  In  General.  Table  Talk,  43  Chapter,  Marriage.  See  ref- 
erences of  First  Commandment. 

II.  Married  Life  or  State  of  Matrimony.— (a)  Sermon  on 
the  State  of  Matrimony,  Heb  13,  4  (1545). 

(b)  Sermon  on  Married  Life  (1522). 

(c)  Sermon  on  the  Marriage  State,  2  Sunday  after  Epiph, 
Jn  2,  Iff.   (1519). 

(d)  Sermon  on  Marriage,  2  Sunday  after  Epiph  (Jan.  15, 
1525).  Luther's  Letters  on  this  subject. — Other  references:  VoL 
11,  54-69.     Wedding  Sermon  on  Eph  5,  22ff.     House  Postil,  2 


88  LUTHER  ON  CHRISTIAN  EDUCATION. 

Sunday  after  Epiph;  Festive  Sermon  on  Marriage.  Genesis 
Vol.  1,  188-221,  360-366;  Genesis  24,  §2-42;  111-123,  268-284;  25, 
§1-29;  26,  §100-122;  28,  §1-25;  37,  §137-148;  38,  §91-93;  Sermon 
on  Deut  1,  §60-74. 

III.  Sins  and  Vices  against  this  Commandment.  An  Earnest 
Admonition  and  Warning  Addressed  to  the  Students  at  Witten- 
berg to  guard  against  this  Sin,  May  13,  1543.  Genesis  6,  §24-28, 
§102-113.    Letters  refering  to  special  cases. 

IV.  Entrance  upon  Married  Life.  Marriage  Service  or  Mar- 
riage Booklet  (Traubuechlein).  Five  Articles  on  the  Marriage 
Engagements,  1530.  See  Luther's  Dogmatical-Polemical 
Writings  against  the  Cloister  Vow  and  Life;  also  against  Celi- 
bacy. 

(a)  If  we  fear  and  love  the  Triune  God,  we  will  always,  for 
his  sake,  live  chaste  cind  pure  in  words  and  deeds.  Eph.  4,  29;  5, 
34;  5,  12;  2  Tim  2,  22;  1  Tim  5,  22;  Mt  6,  13;  1  Cor  6,  18-20;  Prov 

I,  10;  1  Cor  15,  33;  6,  9-10;  Mk  14,  37;  Gal  5,  24;  Mt  5,  8;  26,  41; 
Ps  51,  10;  Prov  23,  31-33.— B.  H.:  Joseph,  Gen  39;  David,  2  Sam 

II,  Herod,  Mt  14;  Sodom  and  Gomorrah,  Gen  19. 

(b)  And  husband  and  wife  will  each  love  and  honor  the  other. 
Mt  19,  6-12;  5,  27-28;  2  Pet  2,  14;  1  Cor  7,  15;  Heb  13,  4;  Eph 
5,  24-25.— B.  H.:  Adam  and  Eve,  Gen  2,  18-24;  Abraham,  Gen 
24,  3;  Job  2,  9;  David,  2  Sam  11;  Herod,  Mt  14;  Joseph  and 
Mary,  Mt  2,  14-23. 

Topics  for  Study. — (1)  This  Commandment  was  never  broken 
in  any  sense  in  the  life  of  our  Saviour.  Chastity  beamed  forth 
from  his  eyes,  words  and  deeds.  All  the  unchaste  avoided  his 
company  or  became  chaste  in  it  (Lk  7,  38-50). 

(2)  Alas!  How  unclean  we  all  are  compared  with  him.  The 
importance  of  this  commandment  for  the  welfare  of  the  indi- 
vidual and  of  society. 

(3)  Christian  Missions.  The  nations  given  up  unto  unclean- 
ness  (Rom  1,  24-32)  appeal  to  us  for  the  preaching  of  the  Law 
and  the  Gospel.    Christian  Missions  and  Social  Progress. 

THE  SEVENTH  COMMANDMENT. 
"Thou  Shalt  not  steel."  Ex  20,  15;  Deut  5,  19. 
89.  Next  to  our  own  persons  and  our  wedded  compan- 
ions, our  temporal  treasures  are  the  dearest  to  us.  God 
designs  protection  for  them  also.  He  has  commanded  that 
no  one  damage  or  curtail  the  possessions  of  his  neighbor. 
"To  steal"  signifies  nothing  else  than  to  obtain  another's 
property  by  unjust  means.  It  briefly  embraces  every  method 
in  all  lines  of  business,  by  which  advantage  is  taken  of  a 
neighbor's  disadvantage.  Stealing  is  a  wide-spread,  uni- 
versal vice.  But  it  is  so  little  regarded  and  seriously  dealt 
with  that  it  exceeds  all  bounds.  Should  all  be  executed 
who  are  thieves  and  yet  resent  being  called  so,  the  world 
would  soon  be  desolate  and  there  would  not  be  executioners 


LUTHER'S  LARGE  CATECHISM.  89 

nor  gallows  enough.  For,  as  I  said,  we  must  regard  as 
stealing  not  only  picking  pockets  and  breaking  into  safes; 
stealing  is  also  taking  advantage  at  market,  in  the  stores,  in 
groceries,  hotels  and  restaurants,  in  factories,  in  short, 
wherever  business  is  transacted  and  money  is  exchanged 
for  goods  or  labor. 

90.  We  will  illustrate  this  in  a  more  forcible  way  for 
common  people,  that  it  may  appear  how  godly  we  are./ It 
is  stealing  when  a  man-servant  or  a  maid-servant  is  un- 
faithful in  duty  and  does,  or  permits,  any  injury  which 
could  easily  have  been  avoided ;  or  when  he  or  she  is  other- 
wise indifferent  and  careless  through  laziness,  negligence,  or 
wickedness,  annoying  and  inconveniencing  master  or  mis- 
tress, and  doing  all  wilfully — for  I  do  not  speak  of  taking 
advantage  unintentionally  or  through  oversight.  In  this 
way  a  servant  can  annually  defraud  the  employer  of  a  dol- 
lar, thirty  or  forty  dollars  or  even  more;  which,  if  some 
one  else  had  secretly  taken,  he  would  have  been  suspended 
by  a  rope.  But  the  servant  is  even  defiant  and  insolent,  and 
no  one  dares  to  call  him  a  thief.  I  may  say  the  same  of 
mechanics,  workmen  and  day-laborers,  all  of  whom  act 
wantonly,  knowing  not  how  to  cheat  their  employers  enough. 
Besides,  they  are  lazy  and  unfaithful  in  doing  their  work. 
All  such  are  worse  than  secret  thieves.  /Against  the  latter 
we  can  guard  by  locks  and  bolts,  and,  when  they  are  caught, 
we  can  restrain  them  by  punishment.  But  against  the 
former  no  employer  can  be  protected.  None  dare  look 
upon  them  with  suspicion  or  charge  them  with  theft.  No, 
ten  times  rather  would  the  employer  lose  the  money  out 
of  his  purse.  Here  are  neighbors,  good  friends,  one's  own 
domestics,  to  whom  he  looks  for  favors;  and  these  are  the 
first  to  defraud  him. 

91.  In  like  manner,  dishonesty  is  rampant  and  in  full 
force  at  the  market  and  in  every-day  business.  In  barter,  i/' 
the  one  deceives  the  other  with  inferior  goods,  false  mea- 
sures, unjust  weights,  counterfeit  money,  dexterous  tricks, 
clever  financiering  and  plausible  tales.  Again,  one  defrauds 
when  he  overcharges  and  takes  advantage  of  his  fellow-man. 


90  LUTHER  ON  CHRISTIAN  EDUCATION. 

Who  can  mention  all  the  species  of  fraud?  In  short,  thiev- 
ery is  a  universal  art,  the  largest  guild  on  earth./viewing 
the  world  in  all  its  vocations,  it  is  a  universal  den  of 
thieves.  Therefore,  there  are  also  men  whom  you  may  call 
gentlemen-robbers,  land-grabbers  and  road-agents,  quite 
above  the  safe-robber  or  pilferer  of  petty  cash.  These  oc- 
cupy seats  of  honor,  are  styled  great  lords  and  honorable, 
pious  citizens,  and,  under  the  cloak  of  honesty,  they  rob 
and  steal. 

92.  Yea,  we  might  well  let  the  lesser  individual  thieves 
alone  if  we  could  only  arrest  the  great,  powerful  arch- 
thieves,  with  whom  princes  and  rulers  associate.  They 
daily  pillage  not  only  a  city  or  two,  but  all  Germany.  Yea, 
if  brought  to  justice  what  would  become  of  the  head  and 
protectress  of  all  thieves,  the  holy  See  of  Rome,  with  all  her 
adherents,  who  has  dishonestly  appropriated  to  herself  all 
the  treasures  of  the  world  and  holds  them  today  in  her 
grasp?  Such  is  the  way  of  the  world  that  he  who  can  pub- 
licly rob  and  steal  runs  at  large  in  security  and  freedom, 
claiming  honor  from  men,  while  the  petty,  sly  thieves,  guilty 
of  only  a  small  offense,  must  suffer,  to  contribute  to  the 
appearance  of  godliness  and  honor  in  the  other  class.  Yet, 
the  latter  should  know  that  before  God  they  are  the  greater 
thieves,  and  that  he  will  punish  them  as  they  merit. 

93.  Now,  we  have  shown  how  far-reaching  and  inclusive 
is  this  commandment.  It  is  truly  necessary,  then,  to  keep  it 
before  the  lower  classes  of  society;  to  explain  it  to  them, 
restraining  them  in  their  wantonness.  The  wrath  of  God 
must  ever  be  held  up  to  them,  even  before  their  very  eyes. 
Such  preaching  is  rather  for  villains  and  rogues  than  for 
Christians,  though  it  were  more  fitting  that  the  judge,  pris- 
on-keeper or  executioner  do  this  preaching.  Let  every  one 
know,  then,  that  he  is  under  obligation,  at  the  risk  of  in- 
curring God's  displeasure,  not  to  harm  his  neighbor  nor 
take  advantage  of  him  in  any  business  transaction.  But 
more  than  that,  he  is  faithfully  to  protect  his  neighbor's 
property,  and  further  his  interests,  especially  if  he  takes 
remuneration  for  doing  so. 


LUTHER'S  LARGE  CATECHISM.  91 

94.  He  who  wilfully  disregards  God's  commandment  in 
respect  of  these  things  may  persist  in  his  course  and  es- 
cape the  law,  but  he  shall  not  escape  God's  wrathful  punish- 
ment. Although  he  may  practice  his  defiance  and  arrogance 
for  a  long  time,  eventually  he  shall  be  a  vagabond  and  a 
beggar,  and  suffer  all  calamity  and  misfortune.  Now,  it  is 
the  duty  of  you  servants  to  care  for  the  property  of  your 
master  and  your  mistress,  for  which  service  you  have  your 
living.  But  you  go  your  unjust  ways,  taking  your  wages  as 
thieves,  and  expect  to  be  respected  as  noblemen.  Many 
such  are  there,  who  are  insolent  toward  master  and  mis- 
tress, not  willing  to  do  them  a  service  to  protect  their  in- 
terests. But  beware!  What  shall  be  your  gain?  When 
you  come  to  a  household  of  your  own,  God  will  recompense 
you  with  all  kinds  of  misfortune.  Where  you  have  stolen  or 
done  harm  you  will  have  to  pay  for  it  thirty-fold. 

95.  So  shall  it  be  with  mechanics  and  day-laborers.  We 
are  obliged  to  suffer  now  their  intolerable  insolence.  They 
play  the  part  of  noblemen  in  the  use  of  other  people's  pos- 
sessions and  intimate  that  they  are  to  have  whatever  they 
demand.  Let  them  overreach  as  long  as  they  can.  God  will 
not  forget  his  command.  As  they  have  served,  so  shall  they 
be  rewarded.  He  will  not  permit  their  prosperity  to  flourish ; 
it  shall  surely  wither.  Success  in  life  shall  not  be  theirs. 
They  shall  never  accumulate  anything.  If  our  government 
were  well  regulated,  such  wantonness  might  be  effectually 
restrained,  as  in  the  time  of  the  Romans.  They  promptly 
dealt  with  such  offenders  and  others  took  warning. 

96.  A  like  fate  shall  be  theirs  who  make  of  the  free 
public  market  a  place  of  extortion  and  robbery,  where  the 
poor  are  daily  defrauded.  New  and  famine-producing  im- 
positions are  practiced.  Every  one  misuses  the  market  in 
his  own  wilful,  proud  and  defiant  way,  as  if  it  were  his 
privilege  and  right  to  sell  at  any  figure  he  chooses  and  no 
one  could  interfere.  Let  them  practice  their  cheating,  ex- 
tortion and  avarice.  We  trust  in  God,  who  will,  when 
they  have  completed  the  measure  of  their  extortion,  pro- 
nounce their  curse.    Their  garnered  grain  shall  spoil,  their 


92  LUTHER  ON  CHRISTIAN  EDUCATION. 

vintage  shall  fail  and  their  cattle  shall  die  in  the  stall.  For 
the  dollar  fraudulently  gained,  their  entire  possessions  shall 
be  consumed  by  rust  and  they  will  never  enjoy  them. 

97.  We  have  daily  evidence  that  nothing  stolen  or  dis- 
honestly acquired  contributes  to  prosperity.  How  many 
strain  after  wealth  day  and  night  and  grow  not  a  dollar 
richer!  And  even  if  wealth  be  accumulated,  the  possessor 
must  suffer  calamities  which  spoil  his  enjo)mient  of  it  and 
prevent  its  transmission  to  his  children.  But  we  do  not  heed 
the  lesson;  we  go  on  unconcerned.  Then  God  is  com- 
pelled to  punish  us  and  teach  us  ethics  in  a  different  way. 
He  permits  one  civil  tax  after  another  to  be  levied  upon 
us,  or  a  troop  of  soldiers  is  quartered  upon  us,  who  instantly 
empty  our  purses  and  safes  to  the  last  penny,  and  in  addi- 
tion show  their  gratitude  by  burning  and  destroying  our 
homes  and  farms,  and  outraging  and  murdering  our  wives 
and  children.  In  brief,  however  much  you  steal,  twice  as 
much  will  be  stolen  from  you.  Who  falsely  obtains,  and 
gets  by  violence,  will  himself  suffer  similar  treatment.  For, 
since  every  one  robs  and  steals  from  others,  God  Js  a 
master  in  punishing  one  thief  by  means  of  another,  else  what 
should  we  do  for  gallows  and  ropes  for  all  that  merited 
them? 

98.  He  who  will  receive  instruction  knows  that  God 
has  given  this  commandment  and  it  is  to  be  seriously  re- 
garded. To  you  who  show  your  contempt  for  us,  defraud- 
ing and  robbing,  we  will  submit.  We  v,7ill  endure  your 
insolence,  and  forgive,  as  the  Lord's  Prayer  teaches.  We 
know  that  the  righteous  shall  not  want,  and  that  the  great- 
est injury  you  do  is  to  yourselves.  But  beware  how  you 
deal  with  the  poor,  of  whom  there  are  many  at  present. 
When  there  comes  to  you  one  who  must  live  upon  the  pit- 
tance of  his  daily  wage,  and  you  inhumanly  exact  from  and 
turn  away  him  who  should  be  the  object  of  your  pity,  he 
will  go  away  and  in  his  sorrow  and  misery,  because  he  can 
cry  to  none  other  for  help,  will  cry  to  heaven.  Beware,  I 
say  again,  as  carefully  as  you  would  beware  of  Satan.  For 
that  appeal  of  distress  will  be  no  lio^ht  matter.    It  will  be 


LUTHER'S  LARGE  CATECHISM.  93 

with  power  beyond  you  and  all  the  world  to  sustain.  It 
will  reach  God,  who  watches  over  hearts  sorrowful  and 
distressed,  and  he  will  avenge  this  their  wrong.  If  you 
disregard  that  cry  and  defy  God,  consider  whose  wrath  you 
have  provoked.  Then  if  success  is  yours,  before  all  the 
world  you  may  pronounce  God  and  me  liars. 

99.  We  have  now  given  sufficient  warning  and  exhorta- 
tion. Him  who  will  not  heed  we  will  leave  to  be  instructed 
by  his  own  experience.  But  these  truths  should  be  brought 
home  to  the  young,  to  teach  them  to  shun  the  perverse 
ways  of  the  multitude;  to  help  them  to  regard  God's  com- 
mandment and  avoid  his  wrath  and  punishment.  Our 
duty  is  only  to  teach  and  reprove  by  the  authority  of  God's 
Word.  To  civil  authorities  belongs  the  responsibility  of  re- 
straining injustice.  Their  eyes  should  note  the  affairs  of 
traffic  and  their  voice  should  regulate  them,  so  that  the 
poor  be  not  oppressed  and  harassed  nor  burden  themselves 
with  other  men's  sins. 

100.  Enough  has  been  said  on  the  definition  of  "stealing." 
The  definition  must  not  be  too  narrow.  It  must  be  applied 
to  all  our  dealings  with  our  neighbors.  Summing  up,  as  we 
did  the  other  commandments:  It  forbids  any  conceivable 
wrong  to  our  neighbor  in  depriving  him  of  any  part  of  his 
possessions  or  interfering  with  his  enjoyment  of  them;  it 
forbids  consent  to  such  wrong,  even  enjoining  all  possible 
prevention ;  it  commands  that  we  add  to  his  possessions  and 
advance  his  interests ;  and  we  are  to  relieve  him  in  want  by 
help  and  advice,  whether  he  be  friend  or  foe. 

101.  He  who  seeks  and  desires  good  works  finds  here 
ample  opportunity  in  the  things  that  are  pleasing  to  God. 
And  these  works  are  accompanied  by  the  richest  blessings. 
For  all  we  do  in  sincerity  for  the  good  of  our  neighbor,  we 
shall  be  abundantly  compensated.  King  Solomon  teaches: 
"He  that  hath  pity  upon  the  poor  lendeth  unto  Jehovah, 
and  his  good  deed  will  he  pay  him  again."  Prov  19,  17. 
Here  we  have  the  Lord  of  all  wealth.  His  sufficiency  can 
never  fail  and  he  will  not  suffer  us  to  want.  So  we  may  en- 
joy in  peace  of  conscience  a  hundred-fold  more  than  we 


94  LUTHER  ON  CHRISTIAN  EDUCATION. 

could  acquire  by  unjust  dealing.    He  who  does  not  desire 

to  be  so  blessed,  will  suffer  sufficient  wrath  and  ill  fortune. 

Readings  in  Luther  and  the  Bible  on  the  Seventh  Command- 
ment. 

I.  In  general.     See  references  of  First  Commandment. 

II.  Righteousness  in  daily  Life  and  Business.  Epistle  Pos- 
til.  Sermon  on  St.  John's  Day,  an  exhortation  to  Righteousness. 

III.  Cheating  and  taking  advantage  in  daily  Life  and  Busi- 
ness, especially  interest  and  usury.  Great  Sermon  on  Usury, 
Dec.  1519.  Short  Sermon  on  Usury,  1519.  Address  to  Pastors 
to  Preach  against  Usury,  1540.  On  Trade  and  Usury,  1524. 
Genesis  30,  §140-147,  §166-169;  Gen  31,  Deut  15,  §6-9.  Genesis 
Vol.  1,  §322-328,  "In  the  sweat  of  thy  face."— See  references 
under  the  fourth  petition  of  the  Lord's  Prayer. 

(a)  If  we  fear  God,  then  for  his  sake,  we  will  not  take  our 
neighbor's  money  or  property,  nor  get  it  by  false  wares  or  false 
dealings.  1  Thes  4,  3-6;  Lev  19,  35-36;  Jer  22,  13;  Eph  4,  6;  Tit 
2,  10;  Jas  5,  4;  Ps  37,  21;  Prov  22,  2;  11,  1;  29,  24;  1  Tim  6,  9,  10; 
Lk  6,  34-35;  Heb  13,  5.— B.  H.:  Josh  7,  Achan;  2  Kings  5,  Ge- 
hazi. 

(b)  If  we  love  God,  then  for  his  sake,  we  will  help  our  neigh- 
bor to  improve  and  protect  his  property  and  living.  1  Pet  4,  10; 
Heb  13,  16;  2  Cor  9,  7;  1  Jn  3,  17;  Gen  3,  19;  2  Thes  3,  10-12;  Jn 
6,  12.— B.  H.:    Abraham  and  Lot,  Gen  13;  Zacchaeus,  Lk  19,  8. 

Topics  for  Study,— (1)  Our  Saviour  fulfilled  this  Command- 
rnent  perfectly.  He  took  nothing  from  his  neighbor,  but  gave 
him  his  all.  Though  rich,  yet  for  our  sake,  he  became  poor. 
Compassionately  he  fed  the  hungry  thousands.  He  had  not 
where  to  lay  his  head,  yet  he  provided  so  v/ell  for  his  disciples 
that  they  were  obliged  to  say  they  never  lacked  anything  (Lk 
22,  35).— Christ  was  the  only  one  who  really  loved  his  neighbor 
as  himself. 

(2)  How  imperfectly  we  imitate  Christ  here. 

(3)  Christian  Missions.  "Will  a  man  rob  God?"  Mai  3,  8-12; 
1  Cor  16,  19-20;  Mt  5,  16;  Acts  20,  34-35.  Christian  Benevolence 
and  Christian  Missions. 

THE  EIGHTH  COMMANDMENT. 

"Thou  shalt  not  bear  false  witness  against  thy  neighbor." 
Ex  20,  16;  Deut  5,  20. 

102.  Besides  the  sacredness  of  person,  of  spouse  and 
property,  there  is  yet  another  treasure  one  cannot  dispense 
with — his  honor  and  reputation.  Public  shame  and  con- 
tempt is  unendurable.  God  would  guard  the  honor  and 
character  of  our  neighbor  as  he  guards  his  other  possessions, 
so  that  every  one  may  be  respected  by  his  wife,  children, 
servants  and  neighbors.  The  first  and  most  evident  import 
of  the  command,  "Thou  shalt  not  bear  false  witness,"  is  with 
reference  to  legal  injustice — in  the  instance  of  a  poor  and 


LUTHER'S  LARGE  CATECHISM.  95 

innocent  one  being  wronged  by  false  evidence  for  the  pur- 
pose of  punishment  in  person,  possession  or  good  name. 

103.  This  application  of  the  commandment  seems  to  be 
of  little  concern  to  us  now,  but  in  the  Jewish  courts  it  was 
highly  prized  and  in  common  use.  For  they  were  a  well- 
governed  people ;  even  now,  where  a  like  government  exists, 
this  sin  obtains.  The  cause  is  this :  Where  judges,  mayors, 
princes  or  others  sit  in  judgment,  people  always  follow  the 
way  of  the  world,  and  are  unwilling  to  offend  anyone ;  hence 
for  policy's  sake  they  give  insincere  testimony  in  the  in- 
terests of  money,  favor  and  friendship.  Consequently,  the 
cause  of  a  poor  man  suffers  defeat,  and  punishment  is  his 
portion.  It  is  the  universal  misfortune  of  the  world  that 
judges  are  seldom  godly.  But  the  chief  requisite  for  the 
ofhce  should  be  godliness.  A  judge  should  be  also  wise  and 
moderate,  a  brave  and  fearless  man.  Likewise  should  a 
witness  be  fearless,  but  more  tha^  that,  godly.  He  who- 
would,  in  all  cases,  administer  justice  with  equity  must  often 
offend  close  friends,  relatives  and  neighbors,  and  the  rich 
and  influential,  who  can  vitally  aid  or  injure  him.  There- 
fore, he  must  close  eyes  and  ears  to  everything  but  the 
evidence,  and  upon  that  make  decision. 

104.  The  first  requirement  of  this  commandment,  then, 
is  that  each  shall  assist  his  neighbor  in  maintaining  his 
rights.  He  must  not  permit  the  violation  of  those  rights; 
rather  must  he  further  their  security  as  God  approves,  be 
he  judge  or  witness,  let  consequences  be  as  they  may.  Here 
is  presented  the  end  to  which  jurists  should  strive  to  attain 
— perfect  justice  in  every  case.  Right  is  to  be  always  right, 
not  perverted,  concealed  or  silenced  for  the  sake  of  gain, 
honor  or  power.  This  is  one  meaning  of  the  commandment, 
and  the  most  evident—one  which  pertains  to  a  court  of 
justice. 

105.  But  this  commandment  has  a  deeper  meaning  when 
applied  to  spiritual  judgment  and  government.  In  this 
sense  also  everyone  bears  false  witness  against  his  neighbor. 
Godly  preachers  and  Christian  people  are  judged  by  the 
world  as  heretics  and  apostates,  even  as  movers  of  sedition 


96  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  desperate  villains.  And  the  Word  of  God  is  shamefully 
and  malignantly  persecuted  and  blasphemed.  It  is  subject- 
ed to  falsehood,  perversion  and  wrongful  interpretation. 
But  let  that  go.  The  blind  world's  way  is  to  denounce  and 
persecute  the  truth  and  God's  children,  regarding  her  ac- 
tion as  no  sin. 

106.  The  third  teaching  concerns  everyone.  All  use  of 
the  tongue  to  the  injury  or  offense  of  our  neighbor  is  for- 
bidden. For  false  witness  is  clearly  a  sin  of  the  tongue. 
That  which  is  done  with  the  tongue  to  the  injury  of  our 
fellowmen,  God  therefore  forbids.  It  may  be  accomplished 
by  the  erroneous  doctrines  and  blasphemies  of  false  teach- 
ers; by  injustice  of  corrupt  judges  and  witnesses;  or  by 
falsehood  and  evil  words  of  others  than  those  in  authority. 
Particularly  is  included  that  despicable  vice,  slanderous 
gossip,  with  which  Satan  corrupts  us.  Of  it  much  might  be 
said.  It  is  a  common  vice  of  human  nature,  that  one  would 
rather  hear  evil  than  good  of  his  neighbor.  Evil  as  we  are 
ourselves,  we  cannot  tolerate  that  it  be  spoken  of  us;  we 
want  the  universal  commendation  of  the  world.  Yet  we  are 
unwilling  that  only  good  shall  be  said  of  others. 

107.  Wherefore,  to  avoid  sin  of  the  tongue,  we  must  heed 
the  fact  that  public  judgment  and  reproof  of  one's  neighbor 
is  forbidden,  even  when  one  has  seen  the  sin,  unless  he  has 
authority  to  judge  and  reprove.  There  is  a  vast  difference 
between  judging  sin  and  having  knowledge  of  it.  Knowl- 
edge of  sin  does  not  entail  the  right  to  judge  it.  Though  I 
see  and  hear  my  neighbor's  sin,  I  am  not  commanded  to  re- 
port it.  If  I  recklessly  pass  sentence  upon  him,  I  commit  a 
greater  sin  than  he.  Concerning  that  sin  which  you  recog- 
nize, you  must  maintain  silence  and  secrecy  until  rightful 
authority  to  judge  and  punish  has  been  conferred  upon  you. 

108.  Slanderers  are  they  who,  not  content  with  knowl- 
edge of  sin,  presume  to  judge;  and,  becoming  aware  of  a 
trivial  offense  of  another,  spread  the  intelligence  everywhere, 
having  such  satisfaction  in  his  wrong-doing  as  have  swine 
in  their  wallowing  and  rooting  in  the  mire.  Such  ac- 
tion is  assuming  the  prerogatives  of  the  office  and  judgment 


LUTHER'S  LARGE  CATECHISM.  97 

of  God,  and  condemning  and  sentencing  with  severity.  For 
the  utmost  verdict  of  any  judge  is  to  declare  one  a  thief,  a 
murderer,  a  traitor.  Therefore,  he  who  presumptuously  ac- 
cuses his  neighbor  of  such  guilt,  appropriates  the  authority 
of  emperor  and  government.  Instead  of  the  sword,  he  uses 
his  venomous  tongue  to  his  neighbor's  disgrace  and  injury. 

109.  Therefore  God  desires  to  keep  us  from  speaking 
evil  of  another,  guilty  though  he  be,  and  that  to  our  certain 
knowledge.  Much  more  forcible  is  the  command  where  we 
have  only  a  report  of  his  guilt.  But  you  ask,  "May  I  not  say 
what  I  know  to  be  true?"  I  reply,  "Why  do  you  not  tell  it 
to  lawful  authority?"  "Because  I  have  not  testimony  to 
prove  it  and  therefore  I  run  the  risk  of  being  punished  for 
false  accusation."  So  that  is  the  trouble!  If  you  dare  not, 
then,  prefer  charges  before  the  appointed  authorities  and 
be  responsible,  keep  silence.  Let  your  knowledge  be  your 
own.  If  you  spread  a  report  which  you  are  unable  to  prove, 
you  must  appear  to  be  a  liar.  More  than  that,  you  act  wick- 
edly, for  you  have  no  right  to  injure  the  reputation  of  one 
who  has  not  been  condemned  by  public  authority. 

110.  Every  report,  then,  that  cannot  be  legally  proven, 
is  false  witness.  That  which  is  not  publicly  substantiated, 
no  one  shall  publish  as  truth.  In  brief,  that  which  is  secret 
should  be  allowed  to  remain  so  or  be  privately  reproved. 
When  you  are  approached  by  an  idle  tongue  that  betrays 
and  slanders  another,  put  that  one  to  blush  by  censuring 
him  to  his  face.  Thus  you  will  silence  many  a  one  who 
would  bring  upon  a  poor  individual  disgrace  from  which 
he  could  scarce  clear  himself.  It  is  easier  to  corrupt  a  good 
reputation  than  to  restore  it. 

111.  In  short,  then,  we  are  not  in  any  wise  to  speak  evil 
of  our  neighbor.  Exception  is  made  in  the  case  of  civil 
authority,  pastors  and  parents ;  the  commandment  must  not 
be  understood  as  permitting  evil  to  go  unreproved.  So  the 
fifth  commandment  forbids  us  to  do  bodily  injury  to  any, 
but  excepts  the  executioner.  By  virtue  of  his  office,  he  does 
naught  to  his  neighbor  but  bodily  harm;  yet  without  sin, 
because  his  office  is  instituted  by  God,  who,  in  the  first  com- 


98  LUTHER  ON  CHRISTIAN  EDUCATION. 

mandment,  reserves  to  himself  the  right  of  punishment.  No 
one  has  a  right,  of  himself,  to  condemn  another;  but  they 
who,  having  authority  by  virtue  of  office,  fail  to  fulfil  their 
duty,  sin,  as  does  he  who  presumes  upon  authority.  It  is 
necessary  that  evil  be  charged,  that  investigation  and  testi- 
mony be  employed.  The  need  is  similar  to  that  in  the  case 
of  a  physician,  who  must  sometimes  be  compelled  to  make 
an  exceptional  and  private  examination  of  his  patient.  So 
civil  authorities,  parents,  close  relatives  and  friends  are  un- 
der mutual  obligation  to  reprove  sin  when  it  is  necessary 
and  productive  of  good. 

112.  Now,  the  right  way  in  this  matter  would  be  to  fol- 
low the  Gospel  instruction,  where  Christ  says:  "And  if  thy 
brother  sin  against  thee,  go,  show  him  his  fault  between 
thee  and  him  alone."  Mt  18,  15.  Here  you  have  an  excep- 
tionally good  lesson  in  ruling  the  tongue.  You  must  care- 
fully heed  it,  avoiding  all  misapplication  of  it.  Order  your 
conduct  by  it,  that  you  do  not  too  readily  defame  and  slan- 
der your  neighbor  apart  from  his  presence ;  rather,  quietly 
admonish  him  in  private,  that  you  may  reform  him.  And 
proceed  likewise  when  one  brings  to  you  a  report  of  an- 
other's offense;  tell  him  to  attend  to  punishment  him.self  if 
he  has  seen  the  wrong-doing,  otherwise  to  keep  silence. 

113.  You  may  learn  this  lesson  from  the  daily  manage- 
ment of  the  household.  When  the  master  of  the  house 
sees  a  servant  in  error,  he  speaks  to  him  in  person.  Were 
he  foolishly  to  leave  the  servant  at  home,  and  go  out  into 
the  streets  to  make  complaint  to  the  neighbors,  he  would 
undoubtedly  be  answered :  Fool!  what  is  it  to  us?  Why  do 
you  not  speak  to  the  servant  himself?  And  that  would  be 
the  brotherly  way  to  do,  for  so  the  evil  would  be  stopped 
and  your  neighbor's  honor  maintained.  As  Christ  himself 
says  in  the  same  connection:  "If  he  hear  thee,  thou  hast 
gained  thy  brother."  Mt  18,  15.  Then  you  will  have  done 
a  truly  great  deed.  Do  you  think  it  a  small  thing  to  win 
your  brother?  Let  all  the  monks  and  holy  orders  amass 
their  works  and  see  if  they  can  boast  any  merit  equal  to 
that  of  having  "gained  a  brother." 


LUTHER'S  LARGE  CATECHISM.  99 

114.  Christ  teaches  further:  "But  if  he  hear  thee  not, 
take  with  thee  one  or  two  more,  that  at  the  mouth  of  two 
witnesses  or  three  every  word  may  be  established."  Mt  18, 
16.  So  we  are  always  to  deal  with  the  individual  himself, 
and  not  secretly  to  speak  ill  of  him  to  others.  And  if  this 
proceeding  does  not  avail,  we  are  to  bring  the  matter  before 
the  public,  either  before  a  civil  or  an  ecclesiastical  tribunal. 
Then  we  do  not  stand  alone.  We  have  with  us  witnesses 
by  whom  we  can  convict  the  transgressor.  Upon  their 
testimony  the  judge  can  rest  and  pronounce  sentence  of 
punishment.  This  course  will  be  lawful  proceeding,  and 
the  transgressor  will  be  restrained  or  reformed.  But  if 
we  go  about  gossiping  of  others  everywhere,  stirring  up 
their  baseness,  none  will  be  made  better.  When  such  gos- 
sipers  are  called  upon  to  witness,  they  will  deny  that  they 
said  anything.  It  would  be  serving  them  right,  therefore, 
if  they  were  to  be  severely  punished  for  their  evil-speaking ; 
and  thereby  others  would  be  warned.  If  one  were  acting 
with  the  purpose  to  better  his  neighbor,  or  to  promote  the 
truth,  he  would  not  proceed  stealthily,  shunning  the  light 
of  day. 

115.  All  this  is  in  respect  to  secret  evil-doing.  But 
where  the  evil  is  so  public  that  the  judge  and  the  whole 
world  observes  it,  you  can,  without  sin,  avoid  and  leave  the 
wrong-doer  to  his  fate;  he  has  disgraced  himself  and  you 
may  openly  testify  against  him.  For  when  a  thing  is  clear- 
ly evident,  there  can  be  no  slander,  injustice  or  false  wit- 
ness; for  instance,  we  censure  the  pope  for  his  doctrines, 
which  are  publicly  proclaimed  in  books  and  denounced  be- 
fore all  the  world.  For  where  the  sin  is  public,  so  should 
the  discipline  be  public,  to  teach  others  to  guard  against  it 
for  themselves. 

116.  The  sum  and  substance  of  this  commandment,  then, 
is :  None  shall  do  injury  with  the  tongue  to  his  neighbor,  be 
he  friend  or  foe;  he  shall  not  speak  evil  of  him,  true  or 
false,  unless  by  command  or  to  effect  his  reformation.  We 
are  to  use  our  tongues  to  speak  only  good  of  everyone,  to 
cover  the  sins  and  infirmities  of  our  neighbor,  to  overlook 


fOO  LUTHER  ON  CHRISTIAN  EDUCATION. 

them  and  to  adorn  him  with  due  honor.  And  our  chief  cause 
for  so  doing  should  be  to  fulfil  Christ's  Gospel  command,  in 
which  are  comprehended  all  commandments  concerning  our 
neighbor:  "All  things  therefore  whatsoever  ye  would 
that  men  should  do  unto  you,  even  so  do  ye  also  unto  them." 
Mt  7,  12. 

117.  The  same  truth  is  taught  us  by  nature,  in  our  own 
bodies.  Saint  Paul  says:  "Nay,  much  rather,  those  mem- 
bers of  the  body  which  seem  to  be  more  feeble  are  neces- 
sary; and  those  parts  of  the  body  which  we  think  to  he 
less  honorable,  upon  these  we  bestow  more  abundant  honor ; 
and  our  uncomely  parts  have  more  abundant  comeliness." 
1  Cor  12,  22-23.  We  never  cover  our  features.  We  need 
not  to,  for  they  are  our  most  honorable  members.  Our  most 
uncomely  members,  however,  of  which  we  are  ashamed,  we 
diligently  conceal.  Our  hands  and  eyes — our  whole  body — 
assist  in  hiding  them.  So,  in  our  conduct  one  toward  an- 
other, we  are  to  adorn  what  is  dishonorable  and  uncomely 
in  our  neighbor's  character  and  do  our  utmost  to  help  and 
serve  him  and  to  promote  his  honor.  On  the  other  hand, 
we  are  to  prevent  everything  that  tends  to  his  dishonor.  It 
is  a  particularly  fine  and  noble  virtue  to  correctly  explain 
and  put  the  best  construction  upon  all  that  we  may  hear  of 
our  neighbor — if  it  be  not  a  public  evil — and  to  defend  him 
against  the  poison  tongues  of  gossipers,  who  are  occupied 
with  discovering  and  raking  up  accusations  against  him, 
misconstruing  and  perverting  things;  especially  is  this  the 
treatment  now  accorded  the  precious  Word  of  God  and 
God's  ministers. 

118.  This  commandment,  then,  comprehends  many  great 
and  good  works  exceptionally  pleasing  to  God  and  bringing 
abundant  blessings,  could  the  blind  world  and  the  false 
saints  only  recognize  them.  For  there  is  nothing  about  a 
man  nor  in  him  that  can  do  greater  good  or  greater  harm,  in 
spiritual  or  in  temporal  matters,  than  this  smallest  and  weak- 
est of  his  members — the  tongue. 

Readings  in  Luther  and  the  Bible  on  the  Eighth  Commandment. 
L  In  General.  See  references  of  the  First  Commandment. 
II.    In  Particular.    Sermon  against  the  Vice  of  Slander,  1515. 


LUTHER'S  LARGE  CATECHISM.  101 

VoL  13,  97-140,  Mote  and  Beam.  Vol.  14,  203,  §16-18,  Palsied 
Man.  Vol.  on  St.  Peter,  85,  174,  281,  Love  covereth  a  multi- 
tude of  sins.  1  Peter  1,  21,  22;  First  22  Psalms.  VoL  1,  Ps  5,  6, 
Thou  wilt  destroy  them  that  speak  lies.  Genesis,  Vol.  1, 
224-250,  Satan's  lie  to  Eve. 

(a)  Our  fear  of  God  forbids  us  to  falsely  belie  our  neighbor, 
as  the  wife  of  Potiphar  did;  or  betray,  as  Doeg  did  (1  Sam  22, 
6-10);  or  to  backbite;  or  to  slander  him,  as  Absalom  did.  Jn  8, 
44;  Prov  19,  5;  Eph  4,  25;  Mt  7,  1-2;  Zech  8,  17;  Prov  11,  13;  10, 
19;  17,  15;  Jas  4,  11;  Mt  9,  4;  15,  19;  18,  15;  26,  14-16;  Mt  12, 
36.— B.  H.:  Gehazi,  2  Kings  5,  25;  against  Naboth,  1  Kings  21, 
13;  against  Jesus,  Mt  26,  59-61;  Doeg,  1  Sam  22,  6-19;  Judas, 
Mt  26,  14. 

(b)  Our  love  to  God  constrains  us  to  excuse  our  neighbor,  as 
Jonathan  did  (1  Sam  19,  4);  speak  well  of  him,  and  put  the 
best  construction  on  all  he  does  (Prov  31,  8-9;  1  Pet  4,  8;  1  Cor 
13,  5-7;  Jas  3,  1-12).— B.  H.:  Jonathan,  1  Sam  19,  4;  Jewish 
Elders,  concerning  the  Centurion,  Lk  7,  1-10. 

Topics  for  Study.— (1)  Our  Saviour  fulfilled  this  Law  of  God. 
He  was  both  truth  and  love.  He  reproved  the  sinner  to  his 
face,  Jn  4,  16;  Mt  15,  23;  Mt  23.  He  reproved  to  save  and 
never  broke  a  bruised  reed,  Is  42,  3;  Jn  21,  15-19;  Mt  11,  7;  Lk 
7,  38-50;  Jn  12,  1-17.  Even  on  the  cross,  he  said,  "Father,  for- 
give them;  for  they  know  not  what  they  do,"  Lk  23,  34. 

(2)  How  little  fervent  charity  we  have  among  ourselves  (1 
Pet  4,  8),  and  how  hard  for  each  one  to  speak  truth  with  his 
neighbor  (Eph  4,  25). 

(3)  Christian  Missions  bear  true  Witness  against  sm,  revealed 
by  the  Law;  and  for  Grace,  revealed  by  the  Gospel.  "The 
Holy  Spirit  shall  bear  witness  of  me;  and  ye  also  bear  wit- 
ness."    Jn  15,  26-27.     The  service  of  the  tongue  in  Missions. 

THE  NINTH  AND  TENTH  COMMANDMENTS. 
"Thou  shalt  not  covet  thy  neighbor's  house.     Thou 
shalt  not  covet  thy  neighbor's  wife,  nor  his  man-ser- 
vant, nor  his  maid-servant,  nor  his  ox  nor  his  ass,  nor 
anything  that  is  thy  neighbor's."  Ex  20,  17;  Deut  5,  21. 
119.     These   two   commandments   were  particularly   ad- 
dressed to  the  Jews,  but  they  concern  us  also  in  part.    The 
Jews  did  not  interpret  them  as  relating  to  unchastity  and 
theft,  because  these  vices  are  sufficiently  forbidden  above. 
They   considered   they   were   keeping   the   commandments 
when,  outwardly,  they  obeyed  the  injunctions  and  prohibi- 
tions expressed  by  them.     God,  therefore,  added  these  two 
commandments  to  teach  them  that  it  was  a  sin  and  a  for- 
bidden thing  to  desire  the  wife  or  the  property  of  a  neigh- 
bor, or  to  form  plans  to  bring  them  into  one's  power.     Es- 
pecially was  there  need  of  these  commandments  because  of 


102  LUTHER  ON  CHRISTIAN  EDUCATION. 

the  fact  that  under  Jewish  rule  men-servants  and  maid-serv- 
ants were  not  free,  as  now,  to  serve  for  wages  at  their  own 
pleasure;  in  body  and  in  all  they  had  they  were  their  mas- 
ter's property,  the  same  as  his  cattle  and  other  possessions. 
And  every  man  had  power  publicly  to  dismiss  his  wife 
by  giving  her  a  writ  of  divorcement  and  to  take  another 
wife.  So  there  was  danger  among  them  that,  if  a  man  cared 
for  the  wife  of  another,  he  might  take  occasion  to  put  aside 
his  own  wife  and  estrange  the  other  man's  from  him  and  se- 
cure her  as  his  own.  They  considered  such  action  no  more  a 
sin  or  disgrace  than  it  is  now  for  a  master  to  dismiss  his  own 
servants  or  entice  his  neighbor's  from  him. 

120.  Therefore,  I  say,  they  rightfully  interpreted  the 
command  (though  it  has  a  wider  application)  to  mean  that 
none  should  covet  or  purpose  to  obtain  for  himself  another's 
property,  whether  wife  or  servants,  whether  house,  fields, 
meadows  or  cattle,  to  the  injury  of  his  neighbor,  though  ap- 
parently by  legitimate  means  and  with  a  show  of  right. 
Above,  the  seventh  commandment  forbids  us  to  appropriate 
or  withhold  the  property  of  another  when  we  have  no  right 
to  do  so.  Here,  again,  we  are  forbidden  to  deprive  our 
neighbor  of  anything  of  his  own  even  when,  in  the  eyes  of 
the  world,  we  could  honorably  do  it,  without  accusation  or 
blame  for  fraudulent  dealing. 

121.  Such  is  human  nature  that  no  one  of  us  desires  the 
other  to  possess  as  much  as  himself,  and  each  secures  as 
much  as  he  can,  without  regard  to  his  neighbor's  interests. 
Yet  we  want  to  be  thought  upright.  We  dress  ourselves  up 
to  conceal  our  roguery.  We  seek  and  invent  ingenious 
devices  and  clever  frauds,  such  as  are  now  daily  contrived 
with  cunning  skill,  under  the  guise  of  justice.  We  even 
boast  of  our  roguery  with  arrogance,  and  want  it  called 
shrewdness  and  foresight  instead  of  roguery.  Herein  jur- 
ists and  lawyers  assist.  They  distort  and  stretch  the  law, 
construing  it  to  their  purpose,  disregarding  justice  and  their 
neighbor's  needs.  And,  briefly,  he  who  is  most  astute  and 
experienced  in  such  art  is  best  served  by  the  law;  for,  as 


LUTHER'S  LARGE  CATECHISM.  103 

they  say  themselves:   The  law  helps  those  that  keep  their 
eyes  open  (Vigilantibus  jura  subveniunt). 

122.  This  last  commandment,  then,  is  not  addressed  to 
those  whom  even  the  world  recognizes  as  knaves,  but  to  the 
most  righteous — to  such  as  wish  to  be  commended  as  honest 
and  upright  in  not  having  offended  against  the  preced- 
ing commandments.  0£  this  class  were  the  Jews  especially, 
and  in  it  today  are  found  squires,  lords  and  princes  not  a 
few.  The  common  people  belong  to  the  relatively  lower 
scale  which  the  seventh  commandment  has  in  view;  these 
do  not  mince  questions  of  honor  and  right  in  acquiring 
property. 

123.  These  deceptions  are  most  frequent  in  legal  actions 
brought  for  the  purpose  of  separating  our  neighbor  from 
his  property  and  thus  acquiring  it  ourselves;  for  example, 
when  an  inheritance  or  real  estate  becomes  subject  to  liti- 
gation. Then  anything  that  has  the  appearance  of  right  is 
snatched  at,  decked  and  paraded  in  such  a  way  as  to  gain 
the  point,  and  a  title  to  the  property  is  secured  which 
no  one  can  call  in  question  or  dispute.  Another  example  is 
that  of  a  man  who  eagerly  desires  a  castle,  a  town,  an  earl- 
dom, or  other  great  estate,  and  practices  all  sorts  of  finan- 
ciering through  friendship  and  all  possible  means,  until  the 
property  in  question  is  taken  from  the  owner  and  adjudi- 
cated to  him,  title  and  lawful  possession  being  attested  by 
the  ruler  with  letters  patent  and  princely  seal. 

124.  The  same  practice  obtains  in  ordinary  commercial 
business.  One  adroitly  appropriates  beyond  recovery  that 
which  belongs  to  another,  or  harasses  and  annoys  him  at 
every  opportunity,  until  under  necessity  he  cannot  avoid 
debt  or  distress,  and,  unable  to  escape  without  damage,  he 
finally  loses  half  or  more  of  his  possessions.  And  yet  iit 
must  not  be  considered  that  the  property  was  acquired 
wrongfully,  or  stolen,  but  rather  that  it  was  honestly  pur- 
chased. Hence  the  sayings,  "First  come,  first  served,"  and, 
"Let  each  look  out  for  his  own  interest,  and  the  others  take 
what  they  can  get."  Who  is  ingenious  enough  to  imagine 
all  the  various  methods  by  which  advantage  may  be  taken 


104  LUTHER  ON  CHRISTIAN  EDUCATION. 

under  the  appearance  of  fair  dealing?  The  world  does  not 
consider  such  methods  wrong  and  does  not  recognize  that 
the  neighbor  is  taken  advantage  of  and  compelled  to  sacri- 
fice what  he  cannot  spare  without  injury.  Yet  no  one  will 
admit  having  done  harm,  although  it  is  evident  that  his 
methods  and  reasons  are  false. 

125.  Now,  the  same  was  practiced  in  ancient  times  also 
in  regard  to  women.  Men  have  ever  had  devices  wherewith 
one  who  was  pleased  with  another  man's  wife  so  managed — 
either  himself  or  through  another  (for  there  were  many  con- 
trivances)— that  the  husband  was  alienated  from  that  wife 
or  she  herself  opposed  him  and  so  conducted  herself  that 
he  was  obliged  to  renounce  her  and  abandon  her  to  the 
other  man.  Undoubtedly  this  was  a  common  practice  under 
the  law  among  the  Jews,  for  we  read  even  in  the  Gospel 
(Mt  14,  3-4)  that  King  Herod  took  his  own  brother's  wife 
while  the  latter  was  still  living,  and  yet  desired  to  be  regard- 
ed a  good  and  upright  man.  So  Saint  Mark  testifies  in 
chapter  18,  verse  19.  Such  examples,  I  trust,  will  not  be 
found  among  us,  because  it  is  forbidden  in  the  New  Testa- 
ment that  those  who  are  married  shall  separate;  though  it 
may  occur  that  a  man  entices  from  another  his  betrothed 
who  has  a  large  dowry.  But  it  is  not  at  all  uncommon 
among  us  that  one  deprives  another  of  his  man-servant  or 
maid-servant  by  estranging  them  from  him  or  enticing  them 
with  persuasive  words. 

126.  However  these  things  may  be,  we  must  remember 
that  God  would  not  have  us  deprive  our  neighbor  of  any- 
thing that  is  his,  letting  him  suffer  while  we  satisfy  our 
greed,  even  though  we  may  keep  the  property  with  honor 
in  the  sight  of  the  world.  It  is  an  underhanded  knavery, 
however  disguised  by  legerdemain  to  escape  publicity.  For 
though  you  may  go  your  way  as  if  you  had  done  no  one  a 
wrong,  you  have  trespassed  upon  your  neighbor's  rights. 
And  though  your  action  be  not  called  stealing  and  cheating, 
yet  it  is  coveting  your  neighbor's  property ;  it  is  desiring  to 
deprive  him  of  it  against  his  will,  and  begrudging  him  what 
God  gave  him.    Although  the  judge  and  everyone  else  must 


LUTHER'S  LARGE  CATECHISM.  105 

allow  you  possession,  God  will  not,  for  he  sees  your  wicked 
heart  and  the  deceit  of  the  world.  Where  an  inch  is  given, 
the  world  will  take  a  yard,  and  open  injustice  and  violence 
result. 

127.  May,  then,  the  ordinary  understanding  of  the  com- 
mandment abide  with  us:  We  are  not  to  desire  harm  to 
our  neighbor  nor  to  aid  in  bringing  it  about;  we  are  will- 
ingly to  leave  him  in  possession  of  what  is  his  own  and, 
further,  to  promote  his  property  interests  as  we  would 
have  him  do  to  us.  Let  us  understand  the  commandment 
to  be  directed  particularly  against  envy  and  wretched  ava- 
rice, God's  purpose  being  to  remove  the  cause  and  source 
of  our  injuries  to  our  neighbor.  In  plain  words,  therefore, 
he  expresses  it:  "Thou  shalt  not  covet,"  etc.  For,  above 
all,  he  would  have  our  hearts  pure,  although  so  long  as  we 
live  upon  earth  we  shall  not  fully  succeed  in  this.  This 
commandment,  then,  like  the  others,  remains  our  constant 
monitor  and  becomes  the  recorder  of  our  righteousness  be- 
fore God. 

Readings  in  Luther  and  the  Bible   on  the   Ninth  and  Tenth 
Commandments. 

L      In    General.      See    references    of    First    Commandment. 

IL  Avarice,  Sumptuous  Living  and  Mammon  Worship.  Vol. 
13,  18,  The  Rich  Man.  Vol.  14,  102-126,  God  and  Mammon. 
First  22  Psalms,  Ps  14,  §115-132,  Avarice  and  its  Fear.  Epistle 
and  House  Postils,  9  and  15  Sundays  after  Trinity.  Vol.  on  St. 
Peter  109,  114,  316.  Commentary  on  th*?  5,  6  and  7  chapters  of 
Matthew.  Exodus  16,  §10-24.    Deut  6,  §48-94;  Mt  6,  19-34. 

III.  Alms  and  Voluntary  Benevolence.  Rules  for  a  Com- 
mon Treasury  in  the  Congregation  at  Leissnig,  1523. 

IV,  The  Evil  Lusting  for  the  Things  of  this  World.  Epistle 
Postil,  2  Sermon  4  Sunday  after  Easter,  Sermon  on  Leaving 
All,  Mt  19,  29  (1517).  Paul  treats  the  last  two  Commandments 
together,  Rom  13,  9. 

The  restraining  fear  and  the  constraining  love  of  God  will 
keep  the  heart  from  covetousness,  which  is  idolatry  (Col  3,  5), 
the  sin  of  the  First  Commandment.  The  Ten  Commandments 
are  an  organic  unit,  beginning  that  God  alone  should  have  our 
whole  heart,  and  ending  that  the  world  or  mammon  shall  not 
have  it.  Rom  7,  7;  Jas  1,  14-15;  Lev  19,  2;  Mt  5,  48;  Ps  37,  1— 
Covetousness  leads  to  the  breaking  of  all  the  Commandments. 
Col  3,  5;  Acts  5,  1-10;  Rom  13,  1.— B.  H.:  Absalom,  Judas, 
David,  Achan,  Jezebel,  were  all  moved  by  covetousness. 

Topics  for  Study.— (1)  Our  Saviour  is  the  only  one  who  ful- 
filled the  last  two  Commandments  by  his  fear,  love  and  trust  in 
God.  His  single  desire  was  to  do  his  Father's  will  and  thus  best 
serve  mankind,  Jn  4,  34;  Lk  19, 10;  Phil  2,  3-11;  Lk  10,  37;  6,  40. 


106  LUTHER  ON  CHRISTIAN  EDUCATION. 

(2)  This  the  last  sin  of  the  Decalog  seems  to  be  the  hard- 
est to  get  rid  of.  It  grows  with  years.  It  is  the  sin  of  older 
people  as  that  of  the  Sixth  Commandment  is  of  youth. 

(3)  Christian  Missions.  "Covet  earnestly  the  best  gifts,"  1 
Cor  12,  34.  The  gifts  of  the  Holy  Spirit,  of  the  Gospel,  of  heav- 
en, for  thyself  and  thy  fellows.  Pope  Leo  said  of  Luther: 
"This  German  beast  cares  nothing  for  gold."  That  is  true  of  all 
Christians.  Luther  coveted  the  best  gifts.  He  did  a  grand 
work  for  God  and  humanity,  although  he  was  poor.  His 
vvidow  and  orphans  did  not  suffer.  The  King  of  Denmark,  to 
the  praise  of  the  Scandinavians,  sent  them  annual  help.  One  of 
the  greatest  hindrances  to  the  progress  of  Christian  Missions 
is  Covetousness. 

CONCLUSION  TO  THE  TEN  COMMANDMENTS. 

128.  Thus  we  have  in  the  Ten  Commandments  a  sum- 
mary of  divine  teaching.  They  tell  us  what  we  are  to  do 
to  make  our  lives  pleasing  to  God.  They  show  us  the  true 
fountain  from  which,  and  the  true  channel  in  which,  all 
good  works  must  flow.  No  deed,  no  conduct,  can  be  good 
and  pleasing  to  God,  however  worthy  or  precious  it  be  in 
the  eyes  of  the  world,  unless  it  accord  with  the  Ten  Com- 
mandments. Now,  let  us  see  what  our  noted  saints  find  to 
boast  in  their  holy  orders  and  the  great  and  difficult 
tasks  which  they  have  invented  for  themselves,  at  the  same 
time  neglecting  the  commandments  as  if  they  were  too  tri- 
fling or  had  long  ago  been  fulfilled.  My  opinion  is  that  we 
shall  have  our  hands  full  in  keeping  these  commandments — 
in  practicing  gentleness,  patience,  love  towards  our  ene- 
mies, chastity,  kindness  and  whatever  other  virtues  they 
may  include.  Such  works,  however,  are  not  important  in 
the  eyes  of  the  world;  for  they  are  not  unusual  or  showy, 
they  are  not  restricted  to  particular  times  and  places,  cus- 
toms and  ceremonies,  but  are  common,  everyday  duties 
toward  our  neighbor,  with  no  show  about  them. 

129.  But  those  other  works  captivate  all  eyes  and  ears; 
and  those  saints  spare  no  pomp  of  ceremony,  no  expense,  no 
beauty  of  architecture,  to  make  as  dazzling  a  display  of  their 
works  as  possible.  They  burn  incense,  they  chant,  they 
ring  bells,  light  candles  and  tapers,  until  nothing  else  is  to 
be  seen  or  heard.  They  regard  it  a  precious  work,  one  which 
cannot  be  commended  enough,  for  a  priest  to  stand  in  a 
gold-embroidered  surplice,  or  for  a  layman  to  continue  all 


LUTHER'S  LARGE  CATECHISM.  107 

day  upon  his  knees  in  church.  But  that  a  poor  little  maid 
takes  care  of  a  child  and  faithfully  does  as  she  is  bidden — 
that  is  nothing.  Otherwise,  why  should  monks  and  nuns 
go  into  cloisters? 

130.  But  consider,  is  it  not  detestable  presumption  in 
those  desperate  saints  to  try  to  find  a  higher  and  better  life 
or  estate  than  the  commandments  teach?  They  pretend — 
as  has  been  said — that  the  life  taught  in  the  commandments 
is  a  simple  life,  for  common  men,  but  that  theirs  is  for  saints 
and  perfect  men !  Poor,  blind  people !  they  do  not  see  that 
no  one  can  perfectly  observe  even  so  much  as  one  of  the 
Ten  Commandments;  but  the  Creed  and  the  Lord's  Prayer 
must  help  us — as  we  shall  hear.  Through  them  we  must 
seek  and  beseech  the  grace  of  obedience,  and  receive  it  con- 
tinually. The  boasting  of  these  saints,  then,  is  much  the 
same  as  if  I  were  to  boast :  I  have  not  a  dime  with  which  to 
pay,  but  I  venture  to  make  myself  responsible  for  the  pay- 
ment of  ten  dollars  without  fail. 

131.  All  this  I  say  and  urge,  that  we  may  get  rid  of  a 
wretched  abuse  which  is  deeply  rooted  among  us  and  every- 
where in  evidence,  and  that  we  may  accustom  ourselves  in 
all  conditions  of  life  on  earth  to  look  only  to  these  precepts 
and  to  heed  them.  For  it  will  be  long  before  a  doctrine 
or  rule  of  life  equal  to  the  Ten  Commandments  is  construct- 
ed, because  they  are  beyond  human  power  to  fulfil  unaided. 
Whoever  does  fulfil  them  is  a  holy,  angelic  being,  superior 
to  all  holiness  on  earth.  Occupy  yourself  with  them,  trying 
with  all  your  ability  and  power  to  obey  them;  you  will  find 
therein  so  much  to  do  that  you  will  not  seek  or  need  any 
other  work  or  another  kind  of  holiness.  This  much  is  suf- 
ficient for  doctrine  and  exhortation  as  far  as  the  first  part 
of  our  Christian  truth  is  concerned.  But,  in  conclusion,  we 
must  repeat  the  text,  which  forms  a  part  of  the  command- 
ments and  which  we  mentioned  in  connection  with  the 
first  commandment,  in  order  to  know  how  earnestly  God 
would  have  us  strive  to  learn,  obey  and  teach  the  Ten  Com- 
mandments : 

"For  I  Jehovah  thy  God  am  a  jealous  God,  visiting 


108  LUTHER  ON  CHRISTIAN  EDUCATION. 

the  iniquity  of  the  fathers  upon  the  children,  upon  the 
third  and  upon  the  fourth  generation  of  them  that  hate 
me,  and  showing  lovingkindness  unto  thousands  of 
them  that  love  me  and  keep  my  commandments." 

132.  This  added  passage,  although,  as  previously  stated, 
attached  to  the  first  commandment,  also  bears  upon  all  the 
others;  it  is  the  climax  and  end  of  the  commandments  as  a 
whole.  Therefore,  I  have  said  that  it  should  be  kept  before 
the  young  and  impressed  upon  them,  that  they  may  learn 
and  remember  it ;  that  they  may  observe  what  those  circum- 
stances are  that  make  obedience  to  the  commandments  im- 
perative. They  are  to  regard  it  as  a  seal  to  each  command- 
ment and  as  the  soul  which  pervades  them  all. 

133.  Now,  as  I  said,  these  words  contain  a  threat  of 
wrath  and  a  promise  of  grace,  to  terrify  and  warn  us  and  to 
allure  and  persuade  us  to  accept  and  prize  God's  Word  as 
an  expression  of  divine  earnestness.  For  he  declares  how 
intensely  he  has  these  commandments  and  our  obedience  to 
them  at  heart,  and  how  severely  he  will  punish  those  who 
scorn  and  violate  them;  while,  on  the  other  hand,  he  will 
richly  reward,  bless,  and  grant  all  good  things  to  those  who 
prize  them  and  cheerfully  act  and  live  in  accordance  with 
them.  Thereby  he  would  impress  upon  us  that  all  our  acts 
should  proceed  from  a  heart  that  fears  only  God  and  has 
him  always  in  view  and,  because  of  this  fear,  avoids  every- 
thing contrary  to  his  will,  lest  it  anger  him ;  and,  again,  that 
we  should  trust  only  in  him  and,  for  his  sake,  do  all  that  he 
asks  of  us,  for  he  shows  himself  a  kind  father  and  offers 
us  his  mercy  and  blessing. 

134.  This,  then,  is  the  meaning  and  the  true  interpreta- 
tion of  the  first  and  chief  commandment,  from  which  all 
the  others  proceed.  The  words,  "Thou  shalt  have  no  oth- 
er gods,"  mean  simply  this :  Thou  shalt  fear,  love  and  trust 
me  as  thy  one  true  God.  When  a  heart  occupies  this  atti- 
tude toward  God,  it  has  fulfilled  this  and  all  the  other  com- 
mandments. On  the  other  hand,  he  who  loves  and  fears 
aught  else  in  heaven  or  on  earth,  necessarily  keeps  neither 
this  nor  any  other  commandment.    So  the  Bible  everywhere 


LUTHER'S  LARGE  CATECHISM.  109 

preaches  and  urges  this  commandment,  emphasizing  its  two 
points — fear  of  and  trust  in  God.  The  prophet  David  par- 
ticularly teaches  it  when  he  says  (Ps  147,  11):  "Jehovah 
taketh  pleasure  in  them  that  fear  him,  in  those  that  hope  in 
his  lovingkindness."  He  seems  to  explain  the  whole  com- 
mandment in  one  verse,  as  if  saying:  The  Lord  taketh 
pleasure  in  those  who  have  no  other  gods. 

135.  The  first  commandment,  then,  is  to  illuminate  all 
the  others.  Therefore,  let  these  words  run  through  all  the 
commandments  as  a  frame  runs  through  the  wreath,  joining 
the  end  and  the  beginning  and  keeping  the  whole  united. 
The  words  must  be  continually  repeated  and  kept  in  mind. 
Thus,  in  the  second  commandment  we  are  told  to  fear 
God  and  not  to  take  his  name  in  vain  by  cursing,  lying, 
deceiving,  and  in  other  ways  wicked  and  dishonorable ;  but 
to  make  worthy  and  good  use  of  it,  praying,  praising  and 
giving  thanks  to  God  in  that  love  and  confidence  enjoined  in 
the  first  commandment.  Likewise  this  fear  and  love  and 
trust  in  him  should  impel  us  not  to  despise  his  Word,  but 
to  hear  it  and  learn  it,  to  honor  it  and  keep  it  holy. 

136.  So,  through  all  the  following  commandments  re- 
garding our  duty  to  our  neighbor,  all  requirements  are  vir- 
tually those  of  the  first  commandment:  we  are  to  honor 
father  and  mother,  masters  and  authorities,  and  obey  them, 
not  on  their  own  account,  but  for  God's  sake.  For  you  are 
not  to  respect  or  fear  father  or  mother  unduly,  nor  are  you 
to  do  anything  or  to  leave  anything  undone  simply  for  their 
sakes,  but  to  be  careful  to  do  what  God  would  have  you  do 
and  what  he  will  certainly  demand.  If  you  neglect  it,  you 
will  Tiave  an  angry  judge ;  but  if  you  obey,  a  gracious  fath- 
er. /Xiikewise,  you  are  to  do  your  neighbor  no  harm,  no  in- 
jury or  violence,  nor  in  any  way  to  molest  him,  whether  in 
respect  to  his  body,  his  wife,  his  property,  honor  or  rights, 
as  enjoined,  commandment  by  commandment,  even  though 
you  have  opportunity  and  cause  to  do  it,  and  no  one  can 
punish  you  for  it.  On  the  contrary,  you  are  to  show  kind- 
ness to  all,  to  "help  them  and  promote  their  interests  when- 
ever and  wherever  you  can,  purely  for  God's  sake  and  in 


no  LUTHER  ON  CHRISTIAN  EDUCATION. 

the  confidence  that  he  will  richly  repay  you  for  all  you  do. 
You  see,  then,  how  the  first  commandment  is  the  fountain- 
head  whence  all  the  others  have  their  source.  To  it  they  all 
revert,  upon  it  they  depend,  and  beginning  and  end  are 
linked  and  bound  together. 

137.  This,  I  say,  is  necessary  and  profitable  ever  to  keep 
before  the  young.  It  will  be  to  their  profit.  It  must  be 
urged  upon  them  in  teaching  and  exhortation,  that  they  may 
be  brought  up,  not  with  violence,  like  beasts  in  fear  of  the 
rod,  but  in  the  fear  and  reverence  of  God.  When  it  is  con- 
sidered in  sincerity  of  heart  that  these  precepts  are  not 
human  trifles,  but  are  commandments  of  the  most  high  God, 
who  earnestly  enjoins  them  and  who  in  anger  sternly  pun- 
ishes those  who  despise  them  but  abundantly  rewards  those 
who  keep  them — then  we  shall  of  our  own  accord,  and  glad- 
ly, do  God's  will. 

,  138.  Therefore,  not  without  reason  is  it  ordered  in  the 
Old  Testament  (Deut  6,  7-9)  that  the  Ten  Commandments 
are  to  be  written  on  every  wall  and  corner  and  even  on  the 
garments.  Not  that  we  are  to  be  satisfied  with  having  them 
so  written,  an  idle  show,  as  were  the  Jews,  but  that  we  are 
to  have  them  always  before  our  eyes  and  constantly  keep 
them  in  mind,  so  that  we  may  follow  them  in  all  our  life 
and  in  every  action.  We  are  each  to  make  them  our  daily 
practite  in  all  circumstances,  in  all  doings  and  dealings,  as 
if  they  were  written  everywhere  we  look,  wherever  we  go, 
wherever  we  pause.  Thus  w'e  would  have  occasion  enough, 
in  our  own  home  and  abroad  among  our  neighbors,  to  obey 
the  Ten  Commandments,  and  none  would  need  to  search  far 
for  them. 

139.  From  all  this  we  see  how  far  above  all  orders,  com- 
mands and  works  otherwise  taught  and  practiced,  these  Ten 
Commandments  are  to  be  exal'ted  and  revered.  Here  we  can 
challenge;  Let  all  the  wise  and  all  the  saints  stand  forth 
and  show  us  if  they  can  produce  any  work  like  these  com- 
mandments, upon  the  fulfilment  of  which  God  so  sternly 
insists  and  which  he  enjoins  under  threat  of  his  greatest 
wrath  and  punishment,  though  adding  glorious  promises  of 


LUTHER'S  LARGE  CATECHISM.  1 1 1 

an  outpouring  of  all  manner  of  good  things,  all  blessings,  if 
we  obey  him.  They  are,  therefore,  to  be  taught  above  all 
other  things,  and  to  be  prized  and  valued  as  the  richest 
treasure  God  has  given  us. 

Readings  in  Luther  and  the  Bible  on  the  Conclusion  of  the  Ten 
Comamndments  and  the  Connection  between  the  First  and 
Second  Parts  of  the  Catechism.  Luther  considers  these 
words  at  the  end  of  the  Commandments  because  they  per- 
tain, not  only  to  the  first,  but  to  all  the  Commandments. 
Neither  Moses  (Deut  5,  18-20),  Christ  (Mt  19,  18-19),  nor 
Paul  (Rom  13,  9),  were  slaves  to  the  order,  but  urged  the 
keeping  of  the  commandments.  Table  Talk,  Chapter  on  the 
Law  and  the  Gospel. 

God  is  jealous  of  our  fear,  of  our  love,  of  our  trust, — of  any 
rival  in  our  hearts.  Ex  34,  14;  Is  42,  8;  Ps  A4,  20-21;  Ex  32; 
Deut  32,  15-20;  Jer  7,  1-20;  Ezek  16,  1-42.  Hence  he  adds  this 
threat  of  punishing  iniquity  to  confirm  his  commandments  and 
to  awaken  our  fear;  and  this  promise  of  showing  lovingkind- 
ness,  to  confirm  his  Commandments  and  to  develop  our  love 
and  trust  in  him,  so  that  we  do  not  bow  down  to  false  gods 
and  serve  them,  but  that  we  may  be  lifted  up  and  serve  him; 
yes,  serve  him  with  our  fear,  love  and  trust.  Emphasize  this 
word  "serve."    Ex  20,  5;  Deut  5,  9. 

(a)  God  threatens  to  punish  all  who  transgress  these  Com- 
mandments, therefore  we  should  fear  his  wrath,  and  do  nothing 
against  such  Commandments.  Deut  27,  26;  Jas  4,  12;  Rom  6, 
23;  Rom  8,  7;  Prov  14,  34;  Ps  33,  8;  Gal  6,  7;  Ezek  18,  20;  Heb 
10,  31.— B.  H.:  Canaan,  Gen  9,  25;  the  Jews,  Mt  27,  25;  Deluge, 
Gen  7;  Sodom,  Gen  19;  Destruction  of  Jerusalem,  Lk  19,  43-44. 

(b)  But  he  promises  grace  and  every  blessing  to  all  who  keep 
these  Commandments;  therefore  we  should  love  and  trust  in 
him  and  gladly  do  according  to  his  commandments.  Lk  10,  28, 
This  do  and  thou  shalt  live;  1  Tim  4,  8;  Ps  37,  37;  Deut  7,  9;  4, 
35-39.  History  of  the  O.  and  N.  T.  Churches,  of  Protestantism 
and  Missions. 

We  cannot  fulfill  God's  law  and  be  justified  by  the  deeds  of 
the  law,  and  thus  merit  eternal  life.  Eccl  7,  20;  Ps  14,  3;  Job 
14,  4;  Rom  3,  20;  7,  14;  Phil  3,  12;  Jas  2,  10;  4,  17;  1  Cor  4,  4; 
Ps  143,  2;  1  Jn  1,  8. — Is  there,  then,  no  other  way  by  which  we 
can  be  justified  and  obtain  eternal  life?  Yes,  by  faith  in  Christ, 
by  the  Gospel,  as  the  following  four  parts  of  the  Catechism  ex- 
plain. The  law  condemns  and  slays  us,  then  faith  justifies  and 
gives  us  life.  Rom  10,  4;  3,  21-24;  1,  16;  Eph  1,  4;  2,  8.  Faith 
in  Christ  gives  us  a  new  heart  to  keep  God's  Commandments, 
as  we  shall  now  see  in  the  second  part  of  our  Catechism,  the 
Creed. 

The  Uses  of  the  Law:  (1)  As  a  Check  it  restrains,  in  a  meas- 
ure, the  outbursts  of  gross  sin  and  thereby  helps  to  maintain 
outward  order  and  discipline  in  the  world,  1  Tim  1,  9-10;  Gal  5, 
23. 

(2)  As  a  mirror  it  teaches  us  to  know  and  grieve  over  our 
sins.     Rom  3,  20;  7,  7;  4,  15;  5,  20. 

(3)  As  a  Tutor  it  leads  us  to  Christ.    Gal  3,  24;  1  Cor  4,  15. 

(4)  As  a  Rule,  it  explains  God's  Will  and  helps  believers  to 


112  LUTHER  ON  CHRISTIAN  EDUCATION. 

judge  and  do  what  is  pleasing  to  God.  Ps  119,  9;  119,  105; 
Prov  6,  23;  Ps  19,  7-8;  Is  48,  IS. 

Sin;  1  Jn  3,  4-8;  Rom  5,  12;  Genesis  Vol.  1,  251-264;  Vol.  on 
St  Peter,  376.— Original  Sin:  Ps  51,  5;  Jn  3,  6;  Rom  3,  23;  7, 
18;  Eph  2,  3;  Vol.  2  of  Genesis  6,  5;  8,  2.— Actual  Sin:  Jas  1, 
15;  Mt  15,  19;  12,  31;  12,  36;  Jas  4,  17;  1  Cor  4,  5;  Num  15,  27-31; 
Lk  12  47-48;  Ps  19,  13;  Rom  6,  12-14;  Jn  8,  34;  Jas  5,  4;  1  Jn 
5,  16-,  ^t  12,31;  Heb  6,  4-8. 

Repentance,  or  Sorrow  for  Sin  and  Faith;  Ps  51,  19;  2  Cor 
7,  10;  Is  66,  2;  Joel  2,  12-13;  Acts  3,  19;  2,  37-38;  Lk  18,  13; 
15,  11-32;  Acts  8,  24;  20,  21;  16.  30-31;  Jn  8,  24;  Mk  1,  15;  Acts 
20,  21;  Mt  21,  32. 


SECOND  PART. 

Zhc  Epostles'  fdtb,  or  Creeb* 

140.  We  have  heard  above  the  first  part  of  Christian 
doctrine,  and  have  there  seen  all  that  God  desires  us  to  do 
and  to  omit.  The  Creed,  then,  properly  follows,  teaching  us 
all  that  we  must  expect  and  receive  from  God;  in  brief,  it 
teaches  us  to  know  him  fully.  This  teaching  is  intended  to 
help  us  to  follow  the  Ten  Commandments.  For,  as  we  said 
before,  human  ability  is  far  too  feeble  and  weak  to  enable 
us  to  keep  them.  Therefore,  it  is  as  essential  for  us  to  learn 
this  part  as  to  learn  the  other,  that  we  may  know  how  and 
whence  to  obtain  the  necessary  strength  to  do  this.  If  we 
could,  of  our  own  strength,  rightfully  keep  the  Ten  Com- 
mandments, we  should  not  need  anything  further,  neither 
Creed  nor  Lord's  Prayer.  But  before  we  explain  the  use 
and  need  of  the  Creed,  let  the  simple-minded  first  grasp  and 
understand  the  Creed  itself,  which  for  them  will  be  sufficient. 

14L  In  the  first  place,  the  Creed  has  heretofore  been  di- 
vided into  twelve  articles ;  yet  if  we  were  to  consider  all  the 
particular  passages  in  the  Scriptures  pertaining  to  the  Creed, 
we  should  find  many  more  articles,  though  not  so  clearly 
and  briefly  expressed.    But  that  it  may  be  made  the  easiest 


LUTHER'S  LARGE  CATECHISM.  113 

and  plainest  for  the  instruction  of  children,  we  will  briefly 
sum  up  the  entire  Creed  in  three  articles,  according  to  the 
three  persons  of  the  Godhead,  to  whom  all  that  we  believe 
pertains.  The  first  article,  then,  concerning  the  Father,  ex- 
plains creation ;  the  second,  concerning  the  Son,  explains  re- 
demption; and  the  third,  of  the  Holy  Spirit,  explains  sanc- 
tification.  Hence,  the  Creed  m.ight  be  briefly  comprised  in 
the  words :  I  believe  in  God  the  Father,  who  created  me ;  I 
believe  in  God  the  Son,  who  redeemed  me ;  I  believe  in  the 
Holy  Spirit,  who  sanctifies  me — one  God  and  one  faith,  but 
three  persons,  and  therefore  three  articles  or  confessions. 
Let  us  briefly  run  over  the  words. 

Readings  in  Luther  and  the  Bible  on  the  Apostles'  Creed. 

Explanation  of  the  Apostles'  Creed  in  a  Sermon  Preached 
at  Schmalkald,  1537.  The  Three  Symbols  or  Creeds  of  the 
Christian  Faith,  Universally  Used  in  the  Church,  1537.  A 
Brief  Explanation  of  the  Ten  Commandments,  the  Creed  and 
the  Lord's  Prayer,  1520.  A  Simple  Way  to  Pray,  Addressed 
to  a  Friend,  1535.  Jn  3,  16;  Rom  1,  16;  10,  10;  Mt  16,  16;  Mt 
10,  32-33;  Heb  11,  1  and  6;  The  Missionary  Command,  Mt  28,  19 
and  Mk  16,  15;  Apostolic  Benediction,  2  Cor  13,  14. 

The  Creed,  Luther  says,  was  written  by  the  Holy  Spirit. 
It  is  the  center  of  the  Catechism  as  first  published  in  three 
parts,  preceded  by  the  Ten  Commandments,  written  by  the 
Father,  and  followed  by  the  Lord's  Prayer,  taught  by  the 
Son.  It  is  a  characteristic  feature  of  Luther's  writings  that 
they  em.phasize  the  true  relation  between  sin  and  faith,  the  law 
and  grace,  the  Commandments  and  the  Creed,  the  first  and 
second  parts  of  the  Catechism.  His  writings  likewise  empha- 
size the  true  relation  between  the  second  and  third  parts  of 
the  Catechism,  between  the  Creed  and  the  Lord's  Prayer,  faith 
and  works,  God's  love  to  us  and  our  love  to  man  for  whom 
Christ  died.  The  Ten  Commandments  slay  the  old  man  and 
lead  to  the  Creed;  the  Creed  teaches  us  saving  faith  and  leads 
to  prayer — the  life  and  good  works  of  the  new  man.  Notice 
further,  the  central  article  of  the  Creed  is  that  relating  to 
Christ,  and  from  its  central  thought  we  learn  that  faith  in 
Christ's  death  and  resurrection,  and  not  mere  knowledge,  is 
our  salvation.  Luther's  Catechism  is  Christo-centric.  So  is 
the  Bible  (Col  1,  19;  Eph  1,  22-23).  This  faith  is  the  only 
key  to  the  right  understanding  of  both  the  Bible  and  Luther's 
writings,  as  the  references  in  this  volume  illustrate. 

THE  FIRST  ARTICLE. 
"I  believe  in  God  the  Father  Almighty,  Creator  of 
heaven  and  earth." 
142.     These  words  give  us  briefly  a  description  of  God  the 
Father,  his  nature,  his  will  and  work.    Since  the  Ten  Com- 


114  LUTHER  ON  CHRISTIAN  EDUCATION. 

mandments  have  taught  that  we  are  to  have  no  other  gods, 
we  may  naturally  ask :  What  kind  of  a  being  is  God  ?  What 
does  he  do?  By  what  manner  of  praise,  representation  and 
description  can  we  make  him  known?  That  is  taught  in 
this  article  and  the  two  following.  So  the  Creed  is  simply 
an  answer  and  confession  of  Christians,  founded  on  the  first 
commandment.  We  illustrate  this  way:  If  we  were  to  ask 
a  child:  Dear  child,  what  sort  of  a  God  have  you?  What  do 
you  know  of  him?  The  child  might  say:  First,  my  God  is 
the  Father  who  created  heaven  and  earth.  I  believe  in  none 
else  as  God,  for  no  one  else  could  create  heaven  and  earth. 

143.  For  the  learned  and  those  who  have  som.e  Script- 
ural knowledge,  the  three  articles  might  be  extended  and  di- 
vided into  as  m^any  parts  as  there  are  words.  But  for  young 
pupils  it  is  sufficient  to  indicate  the  most  necessary  pdints — 
that  this  article  refers  to  the  creation,  as  we  said;  that  we 
emphasize  the  words :  "Creator  of  heaven  and  earth."  Now, 
what  is  the  force,  or  what  do  you  mean  by  the  words:  "I 
believe  in  God  the  Father  Almighty,  Creator,"  etc.?  We 
ansv/er:  I  understand  and  I  believe  that  I  am  God's  crea- 
ture ;  that  is,  that  he  has  given  and  continually  preserves  to 
me  my  body,  my  soul  and  life,  the  members  of  my  body 
great  and  small,  my  senses,  reason  and  understanding,  my 
food  and  drink,  raiment,  support,  my  wife  and  child,  my 
servants,  house  and  home,  and  so  on.  Besides,  he  makes  all 
creatures  serve  the  uses  and  necessities  of  life:  sun,  moon 
and  stars  in  the  heavens;  day  and  night,  air,  fire,  the  earth 
and  its  products — bird  and  fish,  beasts,  grain  and  all  kinds 
of  plants.  And,  more,  he  gives  all  personal  and  temporal 
blessings — good  government,  peace,  safety.  We  learn,  then, 
from  this  article,  that  no  one  has  his  life  of  himself,  nor  any 
of  the  things  enumerated  or  that  might  be  named,  nor  can 
he  retain  any,  however  small  and  unimportant  it  be,  for  all 
is  comprehended  in  the  word  "Creator." 

144.  We  further  acknowledge  that  God  the  Father  has 
not  only  given  us  all  that  we  have  and  all  that  we  see  v/ith 
our  eyes,  but  he  also  daily  guards  and  protects  us  from  ev- 
ery evil  and  misfortune,  averting  manifold  dangers  and  ca- 


LUTHER'S  LARGE  CATECHISM.  115 

lamities ;  and  that  he  does  it  wholly  from  love  and  goodness 
and  without  merit  of  ours,  as  a  kind  father  who  cares  for 
us  that  no  evil  befall  us.  But  to  further  consider  this  sub- 
ject would  be  to  speak  of  what  pertains  to  the  other  two 
words  of  this  article — '-Father  Almighty." 

145.  Now,  from  this  it  is  evident,  and  follows,  that,  since 
all  that  we  have  and  all  that  is  in  heaven  and  on  earth 
comes  to  us  daily  from  God  and  is  preserved  to  us  by  him, 
we  are  in  duty  bound  to  love  and  praise  and  thank  him 
without  ceasing,  and  in  short  to  serve  him  wholly  and  en- 
tirely, as  he  requires  and  demands  in  the  Ten  Command- 
ments. There  would  be  much  to  say  were  we  to  take  up  the 
subject  of  how  few  there  are  who  believe  in  this  article.  We 
all  pass  over  it  with  neglect ;  we  hear  and  speak  the  words, 
but  we  do  not  grasp  their  teaching.  If  we  believed  them 
in  sincerity  of  heart,  our  acts  would  accord  therewith;  we 
should  not  go  about  so  haughtily,  defiantly  boasting  as  if 
we  had  life  and  wealth  and  power  and  honor  of  ourselves, 
and  were  ourselves  to  be  feared  and  served.  This  is  the 
practice  of  the  wicked  and  perverse  world,  which,  in  its  own 
blindness,  abuses  all  the  blessings  and  gifts  of  God  to  satisfy 
its  own  pride  and  greed,  its  own  lust  and  pleasure,  and  does 
not  once  look  up  to  God  to  thank  him  or  to  acknowledge 
him  Lord  and  Creator. 

146.  Therefore,  if  we  believed  this  article,  it  would  hum- 
ble us,  it  would  terrify  us.  Daily  we  sin  with  eyes  and 
ears,  v/ith  hands,  with  body  and  soul,  money  and  property, 
all  that  we  have;  particularly  do  they  sin  who  oppose  the 
Word  of  God.  But  Christians  are  ahead  in  this,  that  they 
recognize  it  to  be  their  duty  to  serve  God  obediently. 

147.  Daily,  then,  we  should  make  this  article  an  object  of 
mental  and  moral  effort.  Everything  we  see  should  remind 
us  of  it,  and  every  blessing  should  help  us  recall  it.  When 
we  escape  danger  or  difficulties,  we  should  remember  that 
this  is  God's  doing.  He  gives  us  all  things  for  the  purpose 
that  therein  we  may  see  his  fatherly  heart  and  his  sur- 
passing love  for  us.  Thus  will  our  hearts  be  warmed  and 
kindled  with  gratitude  toward  God  and  a  desire  to  use  all 


116  LUTHER  ON  CHRISTIAN  EDUCATION. 

his  blessings  in  his  honor  and  to  his  praise.  Such  is  the 
meaning  of  this  article,  very  briefly  expressed.  It  is  all  the 
simple-minded  need  to  learn  in  regard  to  our  possessions 
and  God's  gifts  and  the  duty  we  owe  God  in  return — excel- 
lent as  a  matter  of  knov/ledge  and  priceless  as  a  treasure. 
For  therein  we  see  how  the  Father  has  given  himself  to 
us  with  all  his  creation,  and  how  he  has  abundantly  pro- 
vided for  us  in  this  life  and,  further,  has  overwhelmed  us 
with  unspeakable  and  eternal  blessings  in  his  Son  and  in 
the  Holy  Spirit,  as  we  shall  hear,'' 

Readings  in  Luther  and  the  Bible  on  God,  my  Creator. 

I.  I  believe.  The  Ten  Commandments  begin  with  I,  that 
means  the  true  God;  the  Creed  begins  with  I  that  means  the 
whole  man,  for  each  person  must  believe  for  himself  if  he 
would  be  saved  (Hab  2,  4;  Heb  11,  6;  Lk  7,  50;  Mt  25,  8-12). 
The  Lord's  Prayer  begins  v/ith  "Our,"  for  all  believers  pray 
with  and  for  one  another  when  they  pray  for  themselves.  To 
believe  is  not  mere  knowledge  (Rom  10,  14);  nor  mere  assent 
(Jn  3,  36;  5,  46);  but  a  living,  active  confidence  of  the  heart 
(Heb  11,  1;  Acts  15,  9;  Gal  5,  6;  2  Tim  1,  12).  Beware  of  a 
dead  faith — a  faith  only  of  the  head  and  mouth  (Jas  2,  19-20; 
Tit  1,  16;  2  Tim  3,  5).  To  believe  in  God  the  Father,  Sen 
and  Holy  Spirit,  is  to  hold  him  alone  to  be  the  true  God. 
and  to  confide  in  him  and  his  promises. 

God.  Unity  and  Trinity  in  the  Godhead.  See  First  Com- 
mandment. 

II.  Father  Almighty.  Father  of  our  Lord  Jesus  Christ  and 
through  him  also  my  Father  (Eph  3,  14-15).  Also  my  Father 
because  he  has  created  me  (Mai  2,  10;  Deut  32,  6);  adopted 
me  (Jn  1,  12;  Deut  32,  15);  and  lovingly  takes  care  of  me  (Ps 
103,  13).  Almighty  suggests  his  attributes:  self-existent, 
eternal,  all  powerful,  everywhere  present,  all  knowing,  just, 
holy,  truthful,  loving,  faithful,  as  these  are  seen  in  the  creation 
and  preservation  of  heaven  and  earth.  To  create  is  to  make 
something  out  of  nothing  by  a  mere  word  (Heb  11,  3;  Gen  1, 
1-3;  Rev  4,  11). 

III.  Creator  of  Heaven  and  Earth,  (a)  The  creation  of  the 
angels — the  chief  creatures  of  heaven  and  of  the  invisible 
world.  See  Vol.  I,  on  Genesis,  184-188;  Four  Sermons  for  the 
Festival  of  St.  Michael  on  Mt  18,  1-12;  Sermon  on  Rev  12, 
7-12.  Table  Talk  on  Angels,  Chapter  23.  Good  angels:  min- 
ister to  heirs  of  salvation  (Heb  1,  14);  fulfil  God's  Word  (Ps 
103,  20-21);  encamo  about  those  who  fear  God  (Ps  34,  7;  91, 
11-12;  Mt  18,  10;  25,  31;  2  Kings  19,  35;  Lk  2,  11  and  14;  Acts  12. 
5-11;  Dan  3,  6;  Lk  16,  22).  Evil  angels:  Vol.  on  Epistles  of 
Peter  and  Jude.  1  Pet  5,  8-9;  2  Pet  2,  4;  Jude  6.  Jn  8,  44; 
Genesis,  Vol.  1,  224-250,  Serpent  tempts  Eve;  282-304,  Serpent 
cursed.    Job  2;  Mt  4,  1-11;  Eph  6,  18. 

(b)  The  creation  of  the  world  and  man — the  visible  world. 
Vol.  I  on  Genesis:  Creation,  first  day,  42-62;  second  day,  62- 
72;  third  day,  76-85;  fourth  day,  85-96;  fifth  day,  96-105;  sixth 


LUTHER'S  LARGE  CATECHISM.  1 1 7 

day,  105-130.  Creation  of  man:  Genesis,  VoL  I,  107-130;  140- 
149-  Creation  of  Eve,  188-210.  In  God's  image  (Gen  2,  7; 
1.  27;  Col  3,  10;  Eph  4,  24;  Gen  5,  3;  Ps  17,  15;  Ps  139,  14). 
By  the  Word  of  God  (Heb  11,  3;  Jn  1,  3;  Rev  4,  11;  Ps  33,  9). 

1.  I  believe  that  God  has  made  me  and  all  creatures:  (a) 
That  God  has  given  me  my  body  and  soul,  eyes,  ears,  etc. 
(Job  33,  4;  10,  12;  Gen  1,  26-28;  Ps  139,  14.)  ,.,.,- 

(b)  That  God  preserves  to  me  my  body  and  soul  (Jn  5,  17; 
Ps  36,  6;  Dan  4,  35;  Ps  145,  9;  Rom  8,  28). 

(c)  That  God  gives  me  everything  else  besides  my  body 
and  soul;  also  clothing  and  shoes,  meat  and  drink,  house  and 
home,  wife  and  children,  land,  cattle  and  all  my  goods  (Acts 

(d)  That  God  protects  me  against  all  danger,  and  guards 
and  keeps  me  from  all  evil  (Gen  15,  1;  Mt  10,  29-30;  Ps  23, 
3-4;  Is  43,  1-3;  Ps  34,  7;  Ps  91  and  121). 

2.  I  believe  that  God  does  all  this  purely  out  of  fatherly, 
divine  goodness  and  mercy,  without  any  merit  or  worthiness 
in  me  (Lam  3,  22-23;  Ps  103,  8-10;  Is  49,  15;  Rom  11,  35;  Gen 
32,  10:  Lk  7,  6-7).  ,  ,      , 

3.  I  believe  that  for  all  this  I  am  in  duty  bound  to  thank 
and  praise,  to  serve  and  obey  my  God  (Dan  4,  30;  Ps  118,  1; 
103,  2;  Jas  1,  27;  Josh  24,  15;  1  Sam  15,  22;  Heb  13,  5;  Ps  23,  1). 

Topics  for  Study,  (a)  Personal  application  of  this  Article 
to  myself.  "Made  me."  Pray  for  a  stronger  faith  in  the 
Father,  your  Creator. 

(b)  Christian  Missions:  "And  all  creatures."  The  oldest 
missionary  command  (Gen  1,  28),  Colonization  and  Missions. 
God  hath  made  of  one  blood  all  nations,  Acts  17,  26-28.  All 
have  the  same  earthly  and  the  same  heavenly  Father  (Eph 
3,  9;  Col  1,  16;  Jn  1,  3).  We  are  in  duty  bound  to  serve  God 
in  the  mission  cause  and  obey  his  missionary  commands. 

THE  SECOND  ARTICLE. 

"And  in  Jesus  Christ  his  only  Son,  our  Lord;  who 
was  conceived  by  the  Holy  Spirit,  born  of  the  Virgin 
Mary;  suffered    under    Pontius    Pilate,   was    crucified, 
dead  and  buried;  he  descended  into  hell;  the  third  day 
he  rose  again  from  the  dead;  he  ascended  into  heaven, 
and  sitteth  on  the  right  hand  of  God  the  Father  Al- 
mighty; from  thence  he  shall  come  to  judge  the  quick 
and  the  dead." 
148.     Here  we  learn  to  know  the  second  person   of  the 
Godhead  and  see  what  we  have  received  from  God  besides 
the  temporal  goods  before  mentioned — he  has  poured  out 
himself  upon  us,   bestowing  all   and   withholding   nothing. 
Now,  this  article  is  broad  and  contains  much,  but  to  treat  it 
briefly  and  simply  v/e  will  take  up  one  phrase,  which  con- 


118  LUTHER  ON  CHRISTIAN  EDUCATION. 

tains  the  substance  of  the  article ;  we  will  learn  therein  how 
we  are  redeemed,  and  how  to  take  our  stand  on  the  words, 
"in  Jesus  Christ  our  Lord." 

149.  Now,  when  asked,  What  do  you  believe  in  the  sec- 
ond article  concerning  Jesus  Christ?  answer  briefly,  I  be- 
lieve that  Jesus  Christ,  the  true  Son  of  God,  has  become  my 
Lord.  And  what  is  meant  by  becoming  Lord?  It  means 
that  he  has  redeemed  me  from  sin,  from  the  devil,  from 
death  and  all  misery.  For  before,  I  had  no  Lord  and 
King,  but  was  captive  under  the  devil's  power.  I  was  con- 
demned to  death  and  entangled  in  sin  and  blindness. 

150.  When  we  were  created  and  had  received  all  man- 
ner of  blessings  from  God  the  Father,  the  devil  came  and 
led  us  into  disobedience  and  sin,  death  and  all  misery; 
so  that  we  lay  under  God's  anger  and  wrath,  and  were  con- 
demned to  eternal  damnation,  as  we  had  justly  merited.  No 
counsel,  no  help  or  comfort,  was  there  for  us  until  the  only 
and  eternal  Son  of  God,  in  his  unfathomable  goodness,  had 
pity  on  our  miserable  wretchedness  and  came  to  help  us. 
Thus  all  the  tyrants  and  oppressors  have  been  routed,  and  in 
their  stead  is  Jesus  Christ,  the  Lord  of  life,  of  righteousness, 
of  everything  pertaining  to  our  welfare  and  salvation ;  he  has 
rescued  us  poor  lost  creatures  from  the  jav/s  of  hell ;  he  has 
redeemed  us,  made  us  free  and  restored  us  to  God's  favor 
and  grace ;  he  has  taken  us  as  his  own,  under  his  shelter  and 
protection,  that  beneath  his  government  we  may  experience 
his  mercy,  his  power  and  wisdom,  his  life  and  salvation. 

151.  Accordingly,  the  sum  of  this  article  is:  The  little 
word  "Lord,"  in  its  simplest  meaning,  signifies  as  much  as 
"Redeemer" ;  that  is,  he  who  has  brought  us  back  from  Sa- 
tan to  God,  from  death  to  life,  from  sin  to  righteousness,  and 
keeps  us  safe  therein.  The  points  which  follow  in  this  ar- 
ticle are  intended  to  explain  this  redemption,  and  to  show 
in  what  manner  and  by  what  means  it  was  accomplished — 
what  it  cost  Christ,  what  he  incurred  and  encountered  to 
win  us  and 'bring  us  into  his  kingdom.  He  became  man — 
was  conceived  and  born  without  sin,  of  the  Holy  Spirit  and 
of  the  Virgin  Mary — that  he  might  become  Lord  over  all 


LUTHER'S  LARGE  CATECHISM.  119 

sin ;  he  suffered,  died  and  was  buried,  and  made  satisfaction 
for  me,  paying  my  debt,  not  with  silver  or  gold,  but  with 
his  own  most  precious  blood.  And  all  this  that  he  might 
become  my  Lord ;  for  he  had  no  need  to  do  this  for  himself* 
Afterward  he  rose  again,  conquering  and  swallowing  up 
death,  and  finally  ascended  into  heaven  and  assumed  domin- 
ion at  the  right  hand  of  the  Father.  The  devil  and  all  his 
powers,  therefore,  must  be  subject  to  him  and  remain  be- 
neath his  feet  until  the  last  day,  when  he  shall  separate 
and  remove  us  from  the  wicked  world,  from  the  devil,  death 
and  sin. 

152.  But  to  explain  fully  all  these  different  points  is  not 
desirable  in  a  brief  address  to  children.  That  is  rather  the 
purpose  of  the  more  comprehensive  sermons  preached  dur- 
ing the  year,  notably  of  those  preached  in  the  seasons  spe- 
cially appointed  for  dealing  at  length  with  the  articles  of  the 
birth,  passion,  resurrection  and  ascension  of  Christ,  and  oth- 
er themes.  Moreover,  the  entire  Gospel  that  we  preach  de- 
pends on  the  proper  understanding  of  this  article,  for  on  it 
is  based  all  our  salvation,  and  it  is  so  rich  and  broad  that 
we  shall  never  be  able  to  exhaust  it. 

Readings  in  Luther  and  the  Bible  on  God,  my  Redeemer. 

I.  Christ  in  General.  Vol.  10,  171;  Vol.  12,  42;  Vol.  on 
Peter's  Epistles,  159-166.  Table  Talk  on  Jesus  Christ,  Chapter 
7.  Sermon  on  the  Second  Article  of  the  Creed,  preached  at 
Torgau,  April  13,  1533.  Names  of  Jesus  Christ:  Vol.  12,  27, 
Good  Shepherd.  Epistle  Postil,  2  Sun.  after  Easter;  House 
Postil:  3,  4,  and  5  Sermons  for  Christmas;  Festival  Part  on 
Is  9,  6;  2  Sermon  for  Nev/  Year,  Mt  1,  21.  Acts  4,  12;  10,  38; 
Ps  45,  7. 

II.  The  Person  of  Christ  (two  natures),  (a)  True  God, 
begotten  of  the  Father  from  eternity,  conceived  by  the  Holy 
Spirit:  Vol,  10,  171;  Epistle  Postil,  3d  Sermon  for  Christmas. 
House  Postil:  2  Sermon,  Judica  Sunday,  §10-14.  Commen- 
tary on  1  Ch,  of  John,  §1-53,  §83-298,  1  Jn  5,  20;  Rom  9,  5; 
Jn  20,  28;  Jer  23,  6;  3,  16;  Rom  8,  32;  Heb  13,  8;  Mt  28,  18-20; 
9,  6;  Jn  5,  23-27;  Heb  1,  6;  Jn  2,  1-11;  Mt  9,  1-8;  Lk  8,  22-25; 
Jn  11,  38-44,  (b)  Also  true  man,  born  of  the  Virgin  Mary  (1 
Tim  2,  5;  Lk  24,  39;  26,  38;  Mk  4,  38;  Mt  4,  2),  The  discussion 
on  the  union  of  the  two  natures,  1543, 

III.  Threefold  Office  of  Christ,  (a)  Our  High  Priest:  Epistle 
Postil,  Judica  Sunday;  Vol,  on  Peter's  Epistles,  72,  128,  251, 
267,  Jn  17;  Rom  5,  10;  8,  31;  Jn  1,  29;  Heb  7,  26-27;  Gal  4,  4-5; 
1  Jn  2,  1-2,  (b)  Our  King:  Vol,  12,  17,  42-132;  Vol,  14,  196,  236; 
First  22  Psalms.  Ps  2;  Ps  22,  §24  S.;  Sermon  on  Micah,  Ps 
110,  1-2;  Joel  3;  Is  chapters  4,  9,  49  and  50;  Jn  18,  37;  Mt  21,  5; 


120  LUTHER  ON  CHRISTIAN  EDUCATION. 

2  Tim  4,  18.  See  Second  Petition  of  Lord's  Prayer,  (c)  Our 
Prophet:  Vol.  11,  314-318,  331-346,  155-173;  Vol.  12,  132, 
Christ's  teaching  office:  Vol.  12,  195,  Missionary  Commission. 
Deut  18,  15;  Mt  17,  5;  Jn  1,  18;  Lk  10,  16.  (d)  Christ's 
Miracles:  Vol.  11,  166,  feeds  5,000;  VoL  13,  381,  heals  the  deaf 
mute;  Vol.  14,  127,  140,  raises  the  widow's  son. 

IV.  The  Two  States  of  Christ,  (a)  His  Humiliation.  Con- 
ceived by  the  Holy  Spirit.  House  Postil:  Day  of  Mary's  visit 
to  Elizabeth,  Lk  1,  35.  Born  of  the  Virgin  Mary:  Sermon  on 
Mary's  Ascension,  Lk  10,  38-42.  Became  true  man:  Vol.  10, 
137,  207,  215;  Epistle  and  House  Postils,  Christmas  sermons; 
Discussion  whether  "The  Word  became  flesh"  is  philosophi- 
cally true,  Jan.  11,  1541;  Genesis  28,  §90-106.  The  genealogy 
of  Christ,  commentary  and  sermon  on  Mt  1 ;  Luther's  pam- 
phlet, Christ  was  born  a  Jew,  Subject  to  the  law  and  obedi- 
ent; Sermons  on  Christ's  circumcision.  New  Year.  The  Baptism 
of  Jesus:     Commentary  and  Sermons  on  Mt  3.  House  Postil: 

3  Sermon  for  Epiph.  Temptation  of  Christ:  Vol.  11, 
133.     Suffered  under  Pontius  Pilate,  was  crucified,  dead:     Vol. 

11,  125  and  183;  Vol.  12,  87-97.  First  22  Psalms.  16  and  22  Ps. 
Epistle  and  House  Postil  Sermons  for  the  Easter  Season. 
Commentaries  on  Is  53,  Jn  chapters  18  and  19.  And  buried: 
Epistle  and  House  Postil  Sermons  on  Christ's  Burial.  How  to 
meditate  on  Christ's  sufferings,  sermons  on  Jn  19,  5.  Ps  45, 
2.  Vol.  11,  183.  We  should  not  take  offense  at  Christ's  humili- 
ation:   Epistle  for  St.  Michael's  Day;  House  Postil,  3  Sermon, 

1  Sun.  in  Advent;  Commentary  on  John  16. 

(b)  State  of  Christ's  Exaltation  (Phil  2,  9-11;  Lk  24,  26; 
Heb  2,  9).  He  descended  into  hell;  House  Postil,  sermon  for 
Easter  evening,  1  Pet  3,  18-19;  Col  2,  15.  The  third  day  he 
rose  again  from  the  dead:  Vol.  11,  258;  Vol.  12,  97;  Epistle 
and  House  Postil  sermons  for  Easter  Sunday,  Monday  and 
Tuesday;  First  22  Psalms,  Ps  21,  §1-47.  The  benefit,  fruit  and 
comfort  of  Christ's  resurrection:  Vol.  11,  1,  2  and  3  Ser- 
mons for  Easter;  3  Sermon  for  Sun.  after  Easter;  House 
Postil  sermons  for  Easter;  First  22  Psalms,  Ps  22,  §199-379. 
Christ  manifests  himself  after  his  resurrection:  Vol.  11,  301. 
Acts  3,  15;  1  Cor  15,  17-20.     He  ascended  into  heaven:     VoL 

12,  190;  Epistle  and  Church  Postil  sermons  for  Ascension  Day; 
Commentary  and  sermon  on  Ps  68.  Mk  16,  19;  Jn  12,  26;  14, 
2;  Ps  110,  1;  Eph  1,  20-22.  From  thence  he  shall  come  to 
judge  the  quick  and  the   dead:     Vol.   14,  380;  Epistle  Postil, 

2  Sun.  in  Advent;  Explanation  and  sermon  on  Lk  21,  25- 
33.  Final  judgment  and  the  end  of  the  world:  Vol.  10,  59; 
Vol.  14,  363;  Vol.  on  Peter's  Epistles,  359-367.  Epistle  and 
House  Postil  sermons  for  2  Sun.  in  Advent  and  25  Sun. 
after  Trinity.  Acts  17,  31;  1  Thes  4,  16;  2  Cor  5,  .10;  Jn 
12,  48;  Mt  25,  46;  Mk  13,  32.  The  Life  of  Jesus  our  model,  (a) 
Christ's  humility:  House  Postil,  5  Sermon  for  Christmas, 
(b)    Our  imitation  of  Christ,  Vol.  11,  319. 

Topics  for  Study:  (a)  Personal  application  of  this  article 
to  myself.  "Redeemed  me."  Pray  for  a  stronger  faith  in  the 
only  Son  of  your  heavenly  Father  as  your  Redeemer. 

(b)  Christian  Missions.  Our  Lord  must  becorne  Lord  of  all 
nations,  all  mankind  of  every  country  and  nation,  of  every 
color  and  language.    As  through  one  man  sin  entered  into  the 


LUTHER'S  LARGE  CATECHISM.  121 

world,  and  death  through  sin;  and  so  death  passed  unto  all 
men,  for*  that  all  sinned,  Rom  5,  12.  Neither  is  there  salva- 
tion in  any  other  (Acts  4,  12).  As  we  are  all  created  of  one 
blood,  so  we  all  are  redeemed  by  one  blood,  the  precious  blood 
of  Christ  (1  Pet  1,  19).  As  Christ  died  for  all,  so  he  rose  from 
the  dead  for  the  world.  As  in  Adam  all  die,  so  also  in  Christ 
shall  all  be  made  alive  (1  Cor  15,  22).  Mt  28,  18-20.  The  aim 
of  missions  is  to  teach  everyone  to  believe  and  confess  this 
second  article  of  the  creed. 

THE  THIRD  ARTICLE. 
"I  believe   in   the   Holy   Spirit;   the   holy   Christian 
Church;  the  communion  of  saints;  the  forgiveness  of 
sins ;  the  resurrection  of  the  body ;  and  the  life  everlast- 
ing.   Amen." 

153.  I  cannot  explain  this  article  any  better  than  to  re- 
peat the  statement  that  it  treats  of  sanctification,  describ- 
ing at  length  the  office  of  the  Holy  Spirit,  which  is  to  make 
holy.  We  must  hold  to  this  term,  "Holy  Spirit,"  because  it 
is  so  clear  and  comprehensive  in  meaning  that  no  other 
term  is  necessary.  There  are  many  kinds  of  spirits  men- 
tioned in  the  Bible — human  spirits,  heavenly  spirits,  evil 
spirits.  But  the  spirit  of  God  alone  is  called  the  Holy  Spirit 
— one  V7ho  has  sanctified  and  still  sanctifies  us.  As  the 
Father  is  called  Creator,  the  Son  Redeemer,  so  the  Holy 
Spirit,  from  his  office,  must  be  called  Sanctifier,  or  one  that 
makes  holy..  But  hov/  is  this  sanctification  accomplished? 
The  answer  is:  As  the  Son  obtained  his  lordship  by  pur- 
chasing us  with  his  birth,  his  death,  resurrection,  etc.,  so 
the  Holy  Spirit  effects  our  sanctification  through  the  com- 
munion (Gemeinde)  of  saints — the  Christian  Church — the 
forgiveness  of  sins,  the  resurrection  of  the  body  and  the  life 
eternal;  in  other  words,  by  leading  us  into  his  holy  com- 
munion, in  that  he  lays  us  upon  the  bosom  of  the  Church, 
which  becomes  our  teacher  and  leader  to  Christ. 

154.  For  neither  you  nor  I  could  ever  know  aught  of 
Christ,  could  ever  believe  in  him,  ever  take  him  as  our  Lord, 
were  it  not  given  into  our  hearts  by  the  Holy  Spirit  through 
the  preaching  of  the  Gospel.  That  work  is  finished ;  it  is  ac- 
complished. For  Christ,  by  his  passion,  his  death  and  resur- 
rection, has   obtained  the  blessing  for  us.     Now,   if   this 


122  LUTHER  ON  CHRISTIAN  EDUCATION. 

work  had  never  been  revealed — if  no  one  knew  of  it — it 
would  have  been  all  in  vain,  all  lost.  So,  that  this  treasure 
might  not  remain  buried,  but  be  put  to  use  and  enjoyed,  God 
caused  his  Word  to  be  revealed  and  proclaimed,  in  which 
the  Holy  Spirit  is  given  to  offer  and  apply  to  us  the  treasure 
of  this  redemption.  Therefore,  sanctifying  us  is  simply 
bringing  us  to  Christ  the  Lord  to  receive  this  blessing, 
which  we  could  not  have  obtained  of  ourselves. 

155.  Learn,  then,  to  clearly  understand  this  article.  If 
you  are  asked,  What  do  you  mean  by  the  words,  "I  believe 
in  the  Holy  Spirit?"  you  can  answer:  I  believe  that  the 
Holy  Spirit  makes  me  holy,  as  his  name  implies.  How  can 
he  do  this?  By  what  means?  The  answer  is:  Through  the 
Christian  Church,  the  forgiveness  of  sins,  the  resurrection 
of  the  body  and  the  life  everlasting.  In  the  first  place,  he 
has  a  communion  all  his  own  in  the  world.  That  commu- 
nion is  the  mother  that  brings  to  birth  and  sustains  every 
Christian,  through  the  Word  of  God.  The  Holy  Spirit  re- 
veals and  preaches  that  Word,  and  by  it  illuminates  and 
enkindles  hearts  so  that  they  understand  it  and  accept  it, 
cling  to  it  and  abide  by  it. 

156.  Where  he  does  not  effect  the  preaching  of  the  Word 
and  make  it  alive  in  the  heart,  so  that  it  be  received,  it  is 
lost.  This  was  the  case  under  the  Papacy,  where  faith  was 
wholly  done  away  with  and  no  one  recognized  Christ  as 
Lord,  or  the  Holy  Spirit  as  sanctifier ;  that  is,  none  believed 
that  Christ  is  our  Lord,  in  that  he  has  obtained  such  treas- 
ure for  us  without  our  merit  or  worthiness  and  made  us  ac- 
ceptable to  the  Father.  V/hat  was  it  that  was  lacking? 
There  was  no  Holy  Spirit  present  to  reveal  and  preach  this 
truth.  Men  and  evil  spirits  there  were ;  they  taught  that  we 
are  to  obtain  mercy  and  be  saved  by  our  own  works.  And 
so  there  was  no  Christian  Church;  for  where  Christ  is  not 
preached  there  is  no  Holy  Spirit  to  organize,  to  call  and  to 
gather  it,  and  without  it  none  can  come  to  Christ  the  Lord. 
Let  this  suffice  for  the  substance  of  this  article.  But  since 
the  various  points  in  it  may  not  be  quite  clear  to  the  simple- 
minded,  we  will  consider  them  separately. 


LUTHER'S  LARGE  CATECHISM.  123 

157.  The  Creed  calls  the  holy  Christian  Church  "Com- 
munionem  Sanctorum,"  a  communion  (Gemeinschaft)  of 
saints — a  term  meaning  the  same  thing  as  holy  Christian 
Church.  Formerly  the  latter  phrase  was  not  employed, 
and  the  rendering  in  the  vernacular,  communion  of  saints, 
is  inadequate  and  misleading.  To  give  a  clear  explanation 
we  must  use  a  different  term  in  German,  for  the  Greek  word 
"ecclesia"  means,  properly,  an  assembly.  We  are  accustomed 
to  use  the  little  word  "church"  with  another  signification; 
to  the  unlearned  it  means  not  the  assembled  congregation, 
but  the  consecrated  building.  But  the  building  would  not 
be  called  a  church  except  for  the  congregation  that  as- 
sembles there.  We  who  congregate  make  for  ourselves  a 
special  place  and  give  the  house  the  nam.e  of  the  congrega- 
tion. 

158.  The  word  "church"  (Kirche),  then,  simply  means  a 
congregation.  It  is  a  word  of  Greek  origin,  like  the  word 
"ecclesia."  In  that  language  it  is  "kyria,"  and  in  Latin 
"curia."  In  good  German,  our  mother  tongue,  it  should  be 
translated  "Eine  Christliche  Gemeinde  or  Sammlung,"  a 
Christian  communion  or  congregation,  or  most  appropriately 
and  clearly,  "Eine  Heilige  Christenheit,"  holy  Christendom. 
Likewise  the  word  "communio,"  which  is  attached  to  it, 
should  not  be  translated  "Gem^einschaft,"  but  "Gemeinde." 
It  is  merely  a  definition  used  to  explain  what  the  Christian 
Church  is.  But  some  among  us,  unacquainted  with  Latin  or 
German,  have  rendered  it  "Gemeinschaft  der  Heiligen,"  al- 
though no  German  would  so  speak  or  would  understand  the 
expression.  To  speak  correct  German,  we  should  say  "Eine 
Gemeinde  der  Heiligen,"  a  communion  made  up  only  of 
saints,  or  better  still,  "Eine  Heilige  Gemeinde,"  a  holy  com- 
munion. I  make  this  explanation  that  the  expression  "Ge- 
meinschaft der  Heiligen"  may  be  understood ;  it  has  become 
so  established  in  usage  that  it  cannot  be  uprooted  and  it 
would  be  next  to  heresy  to  alter  a  word. 

159.  But  the  meaning  and  substance  of  the  clause  is:  I 
believe  that  there  is  upon  earth  a  small  holy  flock,  a  holy 
assembly  of  pure  saints  under  one  head,  Christ.    They  are 


124  LUTHER  ON  CHRISTIAN  EDUCATION. 

called  together  by  the  Holy  Spirit  in  one  faith,  one  mind 
and  one  understanding.  They  possess  many  gifts,  but  are 
one  in  love  and  without  sect  or  division.  Of  this  assembly 
I  am  also  a  part,  and  a  sharer  and  owner  in  its  blessings, 
through  the  Holy  Spirit ;  he  gave  me  membership  by  virtue 
of  having  heard,  and  of  still  hearing,  God's  Word,  which  is 
the  first  step  towards  entrance.  For  before  we  had  attained 
thus  far,  we  were  of  the  devil,  knowing  naught  of  God  and 
of  Christ.  Until  the  last  day,  when  he  shall  deliver  us,  the 
Holy  Spirit  will  abide  with  the  holy  communion,  or  the 
Christian  Church.  By  means  of  this  communion  he  pro- 
claims and  explains  the  Word.  Thereby  he  creates  and 
promotes  holiness,  extending  the  Church  and  making  it 
strong  in  faith  and  the  fruits  of  the  Spirit. 

160.  We  further  believe  that  in  Christ's  kingdom  we 
have  forgiveness  of  sins,  mediated  through  the  holy  sacra- 
ments and  absolution,  and  through  numerous  comforting 
passages  in  the  Gospel.  And  all  that  is  to  be  taught  con- 
cerning the  sacraments,  in  fact  the  whole  Gospel,  and  all  the 
offices  of  Christendom,  which  must  be  exercised  unceasing- 
ly, have  this  blessing  in  view,  the  forgiveness  of  sins. 
Though  God's  grace  is  obtained  through  Christ,  and  sancti- 
fication  is  wrought  by  the  Holy  Spirit  through  the  Word 
of  God  in  the  fellowship  of  the  Christian  Church,  yet,  en- 
cumbered by  the  flesh,  we  are  never  without  sin. 

161.  All  appointments  in  Christendom  have  been  so  or- 
dered that  we  should  daily  obtain  full  forgiveness  of  sins, 
through  the  Word  and  signs  as  sources  of  comfort  and  cheer 
to  our  consciences  as  long  as  we  live.  And  this  is  what  the 
Holy  Spirit  does  for  us:  Although  we  have  sin,  it  cannot 
harm  us,  because  we  are  a  part  of  Christendom,  where  there 
is  entire  forgiveness  of  sins;  God  forgives  us,  and  we  for- 
give, bear  with  and  help  each  other.  Outside  of  Christen- 
dom, where  the  Gospel  prevails  not,  there  is  no  forgiveness 
and  hence  no  holiness.  Therefore,  all  who  do  not  seek  holi- 
ness through  the  Gospel  and  forgiveness  of  sin,  but  try  to 
merit  it  through  their  own  works,  have  separated  and  ex- 
communicated themselves  from  this  Christian  Church. 


LUTHER'S  LARGE  CATECHISM.  125 

162.  But  sanctification  is  begun  and  daily  increases.  In 
such  state  we  look  for  our  flesh  to  perish  and  be  buried  with 
all  its  corruption,  and  believe  that  it  will  arise  glorified  and 
in  the  complete  and  perfect  holiness  of  a  new,  eternal  life. 
Now,  we  are  only  in  part  pure  and  holy.  The  Holy  Spirit 
must  ever  continue  his  work  in  us  by  means  of  God's  Word, 
daily  bestowing  forgiveness,  until  we  attain  to  that  life 
where  there  is  no  m.ore  forgiveness.  For  in  that  life  are  only 
perfectly  pure  and  holy  beings,  altogether  godly  and  right- 
eous, delivered  completely  from  sin,  death  and  all  misery, 
living  in  new,  immortal  and  glorified  bodies.  This,  then, 
is  the  office  and  work  of  the  Holy  Spirit.  He  begins 
sanctification  here  on  earth  and  daily  extends  it  by  two 
agencies — the  Christian  Church  and  the  forgiveness  of  sins. 
And  when  we  pass  from  this  life,  he  will  instantly  perfect 
our  sanctification  and  forever  keep  us  therein  by  the  resur- 
rection of  the  body  and  life  everlasting. 

163.  Now,  the  term  "Auferstehung  des  Fleisches," 
"resurrection  of  the  flesh,"  is  not  well  chosen;  for  when  we 
Germans  hear  the  word  "fleisch,"  "flesh,"  we  are  liable  to 
think  of  the  meat  market.  In  good  German  we  would  say, 
"Auferstehung  des  Leibes,"  or  "Leichnams,"  "resurrection 
of  the  body."  Yet  this  is  not  important  if  the  words  are 
rightly  understood. 

164.  This  article  must  ever  be  indispensable  and  its  oper- 
ation must  continue  uninterrupted.  Creation  is  past  and  re- 
demption is  accomplished,  but  the  Holy  Spirit  unceasingly 
carries  on  his  work  until  the  last  day.  For  this  purpose  he 
has  appointed  a  congregation  upon  the  earth,  through 
which  he  speaks  and  by  which  he  accomplishes  his  work; 
for  the  gathering  of  Christians  by  him  has  not  come  to  an 
end,  nor  has  he  ceased  to  administer  forgiveness.  There- 
fore, we  believe  in  him  who  through  the  "Word  daily  brings 
us  into  faith,  and  strengthens  and  increases  such  faith 
through  that  Word  and  the  forgiveness  of  sins;  so  that, 
when  his  work  has  been  accomplished,  and  we  shall  have 
continued  therein  and  died  to  the  world  and  all  evil,  he  may 


126  LUTHER  ON  CHRISTIAN  EDUCATION. 

at  last  make  us  perfectly  and  eternally  holy.     For  this, 
through  the  Word,  we  now  wait  in  faith. 

165.  Here  you  find  the  whole  essence  of  God,  his  will  and 
his  work  beautifully  portrayed  in  few  but  comprehensive 
words.  In  them  all  our  wisdom  consists — a  v/isdom  which 
transcends  all  human  wisdom,  susceptibilities  and  intelli- 
gence. For  the  world  has  never  come  to  a  knowledge  of 
God  and  his  purposes,  though  it  has  diligently  sought  to 
know  them.  But  here  we  have  this  knowledge  fully;  in 
these  three  articles  he  has  revealed  the  depths  of  his  fath- 
erly heart,  his  perfect  and  unspeakable  love.  For  he  created 
us  for  the  very  purpose  of  redeeming  and  sanctifying  us. 
And  more,  having  bestowed  upon  us  all  that  is  in  heaven 
and  upon  earth,  he  gave  us  even  his  Son  and  the  Holy 
Spirit,  through  v>i'hom  he  brings  us  unto  himself.  As  said 
before,  we  could  never  recognize  the  Father's  grace  and 
mercy  were  it  not  for  our  Lord  Christ,  who  is  a  mirror  of 
his  Father's  heart.  Without  him  we  could  see  naught  but 
an  angry  and  terrible  judge;  and  of  Christ  we  could  know 
nothing  were  he  not  revealed  to  us  by  the  Holy  Spirit. 

166.  These  articles  of  the  Creed  separate  and  distinguish 
us  Christians  from  all  other  people  on  earth.  For  all  out- 
side of  Christendom,  be  they  heathen,  Turks,  Jews,  or  false 
Christians  and  hypocrites,  even  though  they  may  believe  in 
and  worship  only  one  true  God,  do  not  know  his  mind  to- 
ward them.  They  cannot  be  confident  of  his  love  and  bless- 
ing. Therefore  they  abide  in  eternal  wrath  and  perdition. 
For  they  have  not  the  Lord  Christ  and  are  not  enlightened 
and  blessed  by  the  gifts  of  the  Holy  Spirit. 

157.  Now  you  see  that  the  Creed  teaches  a  very  different 
lesson  from  that  of  the  Ten  Commandments.  The  latter 
teach  us  what  we  must  do,  but  the  Creed  teaches  us  what 
God  does  for  us  and  what  he  gives  us.  The  Ten  Command- 
ments are  written  in  the  hearts  of  all  men,  but  no  mere 
human  wisdom  can  comprehend  the  Creed.  It  must  be 
taught  by  the  Holy  Spirit  alone.  The  law  of  the  command- 
ments does  not  make  us  Christians,  for  God's  wrath  and  dis- 
pleasure abides  upon  us  because  we  cannot  fulfil  his  de- 


LUTHER'S  LARGE  CATECHISM.  127 

mands.  But  the  Creed  brings  us  full  mercy,  sanctifies  us 
and  makes  us  acceptable  to  God.  Through  this  knowledge 
we  learn  to  love  all  God's  commandments,  for  we  see  that 
he  freely  bestows  himself  upon  us,  with  all  that  he  has,  to 
help  us  and  guide  us  in  keeping  the  Ten  Commandments. 
The  Father  gives  us  all  created  things ;  Christ,  all  his  works ; 
and  the  Holy  Spirit,  all  his  gifts. 

This  is  enough  for  the  present  concerning  faith  in  order 
to  lay  a  foundation  for  plain  people  without  overburdening 
them.  After  they  understand  the  substance  of  this  they  can 
of  themselves  learn  more  by  drawing  from  the  Scriptures, 
and  thus  continually  increase  and  grow  richer  in  knowledge, 
for  as  long  as  we  live  we  have  enough  to  study  and  to  preach 
on  the  subject  of  faith. 

Readings  in  Luther  and  the  Bible  on  God,  my  Sanctifier. 

I,  I  believe  in  the  Holy  Spirit,  my  God  and  Sanctifier,  with 
the  same  faith  as  I  believe  in  God  my  Creator  and  God  my 
Redeemer.  Postil  Sermons  for  the  Pentecost  Season,  Vol.  12, 
272-340.  Table  Talk  on  the  Holy  Spirit,  chapter  8.  John, 
chapters  14,  15  and  16.  The  Holy  Spirit  is  God  (Mt  28,  19; 
1  Cor  3,  16;  Acts  5,  3-4;  Ps  33,  6;  139,  10;  1  Cor  2,  10).  "Holy" 
(Is  6,  3;  1  Pet  1,  15;  1  Cor  6,  11).  "Spirit"  (Jn  4,  24;  3,  8; 
Mt  3,16). 

A.  The  Holy  Spirit  Applies  Christ's  Redemption  to  Me. 
Notice  Luther  emphasizes  "I"  and  "me"  as  the  Creed  does  in 
"I  believe."  "I  cannot  by  my  own  reason  or  strength  believe 
in  Jesus  Christ,  my  Lord,  or  com.e  to  him,"  is  the  connecting 
link  between  the  second  and  third  articles  of  cur  faith.  We 
are  morally  unable  to  apply  the  redemption  even  after  it  is 
provided.  We  can  no  more  sanctify  ourselves  than  we  could 
have  created  and  redeemed  ourselves.  2  Cor  3,  5;  1  Cor  2,  14; 
Jn  15,  5.  Vol.  10,  225,  Reason  and  Natural  Light.  Free  Will: 
Genesis  6,  §140-150;  Table  Talk  on  Free  Will,  chapter  10.  1 
Cor  6,  11;  Eph  2,  1;  Rom  8,  7;  Jn  6,  44;  1  Cor  12,  3;  2,  14. 

(1)  He  has  Called  me  by  the  Gospel.  Vol.  14,  227-251;  169- 
195;  Vol.  13,  33-57;  2  Thes  2,  14;  2  Tim  1,  9;  Lk  14,  17;  1  Pet 
2,  9;  Table  Talk  on  The  Law  and  The  Gospel,  chapter  12.  The 
Divine  Call  through  Preaching  the  Gospel:  Vol.  12,  395;  Vol. 
14,  26-59;  326-343. 

(2)  Enlightened  Me  by  his  Gifts.  By  the  knowledge  that  I 
am  a  sinner  and  condemned,  and  that  Christ  has  redeemed  me 
(2  Ccr  4,  6;  Acts  11,  18;  1  Pet  2,  9;  Jer  31,  18).  Serm.ons  on 
Repentance,  1517,  1518;  The  Spirit's  Teaching  Office,  Vol.  12, 
156;  The  Spirit's  Convicting  Office.  Vol.  12,  110-156. 

(3)  Sanctified  Me  in  the  True  Faith.  True  faith  in  Christ: 
Vol.  10.  17;  Vol.  11,  353-374;  Vol.  13,  202,  302;  Vol.  14,  158, 
§1-4;  262,  §1-34;  Vol.  on  Peter's  Epistles,  42.  Examples  of  true 
faith:  Vol.  11,  61-71;  Vol.  11,  125,  the  bhnd  m.an;  Vol  11,  148, 
the    Syrophenician    woman;    Vol.    13,    22,    Lazarus;    Vol.    14, 


128  LUTHER  ON  CHRISTIAN  EDUCATION. 

252-277,  the  nobleman.  This  is  the  will  of  God,  even  your 
sanctification  (1  Thes  4,  3;  Eph  2,  10;  2  Cor  7,  10;  1  Cor  6, 
11;  Acts  10,  43;  Rom  3,  24-28;  Gal  3,  26-27;  Jn  17,  3;  Jn  1,  12; 
Rom  8,  33-34;  1  Jn  3,  14;  Eph  3,  5;  Jn  3,  5;  1  Pet  1,  23). 

(4)  And  Preserved  Me  in  the  True  Faith.  Who  by  the 
power  of  God  are  guarded  through  faith  unto  salvation  (1  Pet 
1,  5;  1  Pet  5,  10;  Rom  8,  14;  Phil  1,  6;  2  Thes  3,  3).  See 
Seventh  Petition  of  Lord's  Prayer  for  references  on  the  com- 
forting office  of  the  Holy  Spirit;  Table  Talk  on  Justification, 
chapter  13.  Unbehef:  Vol.  11,  403,  Thomas;  Vol.  13,  16,  the 
rich  man;  Vol.  11,  92,  Christ  stills  the  tempest. 

B.  The  Holy  Spirit  Applies  Christ's  Redemption  to  the 
World.  Even  as  he  calls,  gathers,  enlightens  and  sanctifies 
the  whole  Christian  Church  on  earth  ("die  ganze  Christenheit 
auf  Erden,"  the  whole  Kingdom  of  God  on  earth).  In  these 
words  and  those  which  follow,  "All  believers,"  Luther  urges 
Christ's  religion  as  the  world-wide  missionary  religion.  This 
is  another  of  the  many  places  in  the  Catechism  where  the  sub- 
ject of  missions  is  required  to  be  taught  by  the  text.  See 
Luther's  writings  on  the  missionary  texts  of  the  Bible.  The 
missionary  verses  of  his  Church  and  House  Postil  Sermons  on 
the  Gospels  for  Ascension  Day,  Pentecost  Sunday,  Monday 
and  Tuesday,  Sunday  after  Ascension  Day,  and  the  Sundays 
after  Easter.  See  Vol.  12  of  the  English  Luther,  Epiph.  Ser- 
mon on  Is  60,  1-6;  missionary  verses  of  the  Christmas  ser- 
mons; writings  on  Ps  2;  Mt  28,  19-20;  Mt  16,  15;  Jn  10,  16. 

In  the  home  and  foreign  mission  fields;  among  the  heathen, 
Catholics,  Mohammedans,  the  Diaspora  and  the  Jews,  the  Holy 
Spirit  calls,  gathers,  enlightens,  sanctifies  and  preserves  in 
the  true  faith,  he  alone,  through  the  Word  and  Sacraments  of 
his  Church.  Rom  1,  16;  Mt  11,  28;  1  Tim  2,  4;  Phil  1,  6;  Lk 
12,  32;  Mt  16,  18;  Jn  8,  31-32;  Ps  46. 

II.  I  believe  in  the  Holy  Christian  Church.  The  "Church" 
consists  of  all  throughout  the  whole  world,  whom  the  Holy 
Spirit  thus  calls,  gathers,  enlightens,  sanctifies  and  preserves. 
Vol.  14,  226-251,  the  king's  marriage;  Vol.  11,  100,  the  tares;  2 
Tim  2,  19;  Lk  17,  20-21;  Mt  16,  18;  1  Kings  19,  8-18,  7,000  in 
Israel;  Eph  2,  19-22;  Acts  2.  "Holy,"  all  the  members  are  holy 
by  faith  in  Christ  and  serve  God  with  their  holy  works  (Eph 
5,  25-27;  1  Pet  2,  5-9).  "Christian":  The  Holy  Spirit  does  not 
speak  of  himself,  but  in  his  work  glorifies  Christ  (Jn  16,  13-14; 
1  Cor  3,  11;  Eph  2,  19-22).  Only  one  Church,  because  only  one 
Holy  Spirit  and  one  Christ  (Eph  4,  3-6;  Jn  17,  20-23).  This 
Church  is  invisible,  universal  and  perpetual,  hence  each  says, 
"I  believe"  in  this  Church  (Mt  11.  28;  Gal  3,  28). 

III.  I  believe  in  the  Communion  of  Saints.  The  fellowship 
of  all  true  believers  at  home  and  abroad  in  the  use  and  exten- 
sion of  the  means  of  grace.  "Saints:"  Gather  my  saints  together 
unto  me  (Ps  50,  5) ;  "Unto  me.  who  am  less  than  the  least  of  all 
saints,  was  this  grace  given,"  Paul  in  Eph  3,  8.  "Communion": 
The  communion  of  the  Holy  Spirit  be  with  you  all  (2  Cor  13, 
14;  Mt  18,  20,  where  two  or  three  are;  13,  5;  Jn  8,  31-32;  1  Cor 
9.  14;  Mt  28,  19;  7.  15;  1  Jn  4,  1;  Rom  16,  17;  2  Cor  6.  14-18). 
Be  ye  not  unequally  yoked  v/ith  unbelievers.  Genesis  7,  §64-81 ; 
12,  §163-165;  21,  §86-106;  §184-193;  First  22  Psalms.  Ps  2.  6; 
Ps  8;  18,  §1-211;  Vol.  on  St.  Peter,  52,  95-172.  Table  Talk 
on  The  Church,  chapter  20. 


LUTHER'S  LARGE  CATECHISM.  129 

IV.  I  believe  in  the  Forgiveness  of  Sins.  In  which  Chris- 
tian Church  the  Holy  Spirit  daily  and  richly  forgives  me  and 
all  believers  all  our  sins.  God  declares  sinners  righteous  (Mk 
2,  7;  Vol  14,  208;  Vol.  13,  66,  339;  Ps  130,  2-7;  103,  2-3;  Eph 
1,  7;  Rom  3,  28;  2  Cor  5,  12;  Rom  8,  33,  38;  2  Cor  5,  19;  Gen 
15,  6;  Is  1,  18).  Grace  of  God  in  Christ:  Vol.  12,  350.  Fruits 
of  the  Spirit:  Vol.  11,  353;  Vol.  on  St.  Peter,  85,  125;  Epistle 
Postil:  5  Sun.  after  Epiph;  1  Sun.  in  Advent;  2  Sun.  after  Epiph; 
5  and  17  Sundays  after  Trinity.  Table  Talk,  14  chapter,  on 
Good  Works.     Sermon  on  the  Liberty  of  the  Christian  Man. 

V.  I  believe  in  the  Resurrection  of  the  Body.  And  at  the 
Last  Day  the  Holy  Spirit  will  raise  up  me  and  all  the  dead. 
Sermons  for  Easter  Sunday,  Monday  and  Tuesday.  Table 
Talk  on  The  Resurrection,  chapter  49.  Four  Sermons  on  1 
Cor  15;  First  22  Psalms,  Ps  17,  15.  Jn  5,  28-29;  Dan  12,  2; 
Job  19,  25-27;  Phil  3,  21.  The  Final  Judgment:  Vol.  14,  380; 
Vol.  on  Peter's  Epistles,  363.  Mt  25,  30;  10,  28;  25,  41;  Is  66, 
24;  Lk  16,  23-24.    Rich  man  and  Lazarus.    Only  two  places. 

VI.  I  beUeve  in  the  Life  Everlasting.  Amen.  And  the 
Holy  Spirit  will  grant  me  and  all  believers  in  Christ  everlasting 
life.  Vol.  13,  137;  Lk  23,  43;  Rev  14;  Jn  10,  27-28;  1  Jn  3,  2; 
Ps  16,  11;  Jn  17,  24;  Rom  8,  18;  Mt  24,  13;  Eph  1,  3-6;  Rom  8, 
28-30;  Rev  21,  4;  Mt  13,  43;  Rev  5.  "I  believe"  there  is  an 
everlasting  life  and  God  will  grant  it  to  me  (1  Jn  3,  2;  Rom 
8,  37-39;  2  Pet  3,  13).  See  references  on  the  Seventh  Petition 
of  the  Lord's  Prayer.  This,  then,  is  our  Faith  in  the  Father, 
the  Son  and  the  Holy  Spirit,  into  whose  triune  name  we  have, 
been  baptized. 

Topics  for  Study:  (a)  Personal  application  of  this  Article 
to  myself.  "Sanctified  me."  Pray  for  more  faith  in  the  Holy 
Spirit  whom  the  Father  and  the  Son  sent  into  the  world  to 
begin  and  complete  your  sanctification. 

(b)    Christian  Missions.    See  above,  under  I.  B. 


THIRD  PART. 

^be  :^orb'8  prater. 

168.  We  have  heard  what  we  are  to  do  and  believe; 
wherein  the  best  and  most  blessed  life  consists.  Now  fol- 
lows the  third  part — how  we  are  to  pray.  Since  no  human 
being  can  keep  the  Ten  Commandments  perfectly,  though 
he  have  made  a  beginning  in  believing,  and  since  we  must 
fight  against  the  devil  and  all  his  powers,  the  world  and  our 
own  flesh,  nothing  is  so  necessary  as  that  we  should  con- 
stantly seek  the  ear  of  God,  invoking  him  and  praying  him 
to  give  us  faith  and  obedience  to  the  Ten  Commandments, 
to  sustain  and  increase  our  faith  and  remove  all  that  opposes 
and  hinders  us  in  this  way.  That  we  may  know  what  and 
how  to  pray,  our  Lord  Christ  has  himself  taught  us,  giving 
us  the  very  form  and  words,  as  we  shall  see. 

169.  But  before  we  explain  the  Lord's  Prayer,  one  pe- 
tition after  another,  it  is  well  and  necessary  to  exhort  and 
induce  people  to  pray,  as  Christ  (Lk  18,  1 ;  Mt  7,  7)  and 
the  apostles  (1  Thes  5,  17;  1  Pet  4,  7;  James  1,  5)  did.  First, 
we  must  know  that  it  is  our  duty  to  pray  because  God  has 
commanded  it.  For  we  have  heard  in  the  second  command- 
ment :  "Thou  shalt  not  take  the  name  of  Jehovah  thy  God 
in  vain."  There  we  are  required  to  praise  that  holy  name 
and  call  upon  it  in  time  of  need — or  pray ;  for  to  call  upon  it 
is  simply  to  pray.  Therefore,  we  are  as  strictly  and  solemnly 
commanded  to  pray  as  we  are  to  have  no  other  God,  to 
commit  no  murder  and  never  to  steal.  Let  no  one  think 
that  it  is  all  the  same  whether  he  prays  or  not,  as  do  the 
uninstructed  people  in  their  delusion  who  say :  Why  should 
I  pray?  Who  knows  whether  or  not  God  will  hear  and  re- 
gard my  prayer?    If  I  do  not  pray,  another  will.    And  thus 

130 


LUTHER'S  LARGE  CATECHISM.  131 

they  fall  into  the  habit  of  never  praying;  and  because  we 
condemn  false  and  hypocritical  prayer,  they  excuse  them- 
selves by  saying  we  teach  that  no  one  need  or  ought  to 
pray. 

170.  It  is  true  that  what  has  heretofore  been  offered  as 
prayer — wailing  and  chanting  in  the  churches,  etc. — was 
really  not  prayer.  Such  external,  ceremonial  things,  when 
properly  observed,  serve  as  an  exercise  for  young  children^ 
pupils  and  simple  minds;  while  they  may  be  called  singing 
or  reading  exercises,  they  are  not  real  prayer.  To  pray  as 
the  second  commandment  teaches,  is  to  call  upon  God  in 
every  need.  This  he  requires  of  us  and  has  not  left  it  to  our 
choice.  We  are  under  obligation  to  pray  if  we  would  be 
Christians,  just  as  we  are  under  obligation  to  be  obedient  to 
father  and  mother  and  to  civil  authorities.  By  invocation 
and  prayer  the  name  of  God  is  honored  and  rightly  used. 
This  you  must  remember  above  all  things,  and  thereby 
silence  and  repel  such  thoughts  as  would  withhold  or  pre- 
vent you  from  praying.  Just  as  it  avails  nothing  for  a  son 
to  say  to  his  father:  What  is  the  use  of  being  obedient?  I 
will  go  and  do  as  I  please;  it  is  all  the  same — ^when  there 
stands  the  commandment.  Thou  shalt  and  must  obey:  so 
likewise  it  is  not  left  to  my  own  choice  whether  I  pray  or 
not ;  I  am  required  and  in  duty  bound  to  pray  or  incur  God's 
wrath  and  displeasure. 

This  we  must  observe  and  remember  above  all  things, 
and  thereby  silence  and  repel  the  thoughts  which  would 
deter  or  withold  us  from  prayer  by  the  plea  that  prayer 
is  a  matter  of  little  consequence  or  confined  as  a  duty 
to  those  who  are  holier  and  more  pleasing  to  God  than  we. 
The  human  heart  is  by  nature  so  perverse  that  it  always 
flees  from  God,  thinking  that  he  is  averse  to  our  prayers 
because  we  are  sinners  and  have  merited  only  his  wrath. 
In  opposition  to  such  thoughts,  I  say,  we  should  give  heed 
to  this  commandment,  and  turn  to  God  in  order  to  avoid 
aggravating  his  anger  by  such  disobedience.  By  this  com- 
mandment he  makes  plain  that  he  will  not  thrust  us  aside 
nor  cast  us  out  because  we  are  sinners,  but  that  he  would 


132  LUTHER  ON  CHRISTIAN  EDUCATION. 

rather  draw  us  to  himself  and  induce  us  to  humble  our- 
selves before  him,  to  confess  our  misery  and  need,  and  pray 
for  mercy  and  help.  We  read  in  the  Scriptures  of  his  anger 
against  those  who,  when  punished  for  their  sins,  did  not 
return  to  him  and  by  prayer  soften  his  anger  and  seek  his 
mercy.* 

171.  From  the  stress  laid  by  God  upon  prayer  in  his 
commandment,  we  should  conclude  that  for  our  life  we 
should  not  despise  prayer  when  the  duty  to  prize  it  highly 
is  so  obvious.  The  command  to  pray  is  on  the  same  level 
with  the  other  commandments.  A  child  should  beware  of 
disobedience  to  parents ;  it  should  always  reflect :  The  work 
is  one  of  obedience  and  what  I  do  is  done  with  the  under- 
standing that  I  move  in  the  path  of  obedience  and  divine 
precept;  on  this  I  rest,  of  this  I  boast,  therein  I  seek  my 
pride,  not  because  of  my  own  worthiness,  but  because  of 
the  commandment.  So,  also,  our  prayer  and  that  for  which 
we  pray  we  should  consider  as  demanded  by  God  and  done 
in  obedience  to  his  command,  and  we  should  think:  As  a 
matter  of  my  merit  it  is  nothing,  but  it  avails  because  God 
has  commanded  it.  So  whatever  be  his  prayer,  everyone 
should  always  come  to  God  in  obedience  to  this  command- 
ment. 

172.  We  therefore  entreat  and  urgently  exhort  everyone 
to  earnestly  heed  these  words  and  in  no  wise  to  despise 
prayer.  Heretofore  the  teaching  done  in  the  devil's  name 
was  such  that  none  regarded  it;  it  was  thought  sufficient 
that  the  prayers  were  said,  whether  God  heard  them  or 
not.  That  means  to  make  light  of  prayer,  and  to  mutter 
on  the  chance  of  being  heard.  Such  a  prayer  is  worthless. 
We  allow  ourselves  to  be  led  astray  and  deterred  by 
thoughts  like  these:  I  am  not  holy  enough,  not  worthy 
enough.  If  I  were  as  godly  and  holy  as  St.  Peter  or  St.  Paul, 
I  would  pray.  Away  with  such  thoughts !  The  same  com- 
mandment which  bade  St.  Paul  to  pray  applies  to  me;  the 
second  commandment  is  given  just  as  much  for  my  sake 


*This  §  is  from  the  Leipzig  Edition. 


LUTHER'S  LARGE  CATECHISM.  133 

as  for  his.  He  can  boast  no  better  or  holier  commandment 
than  I.  You  should  say,  then:  The  prayer  I  offer  is  as 
precious,  as  holy  and  pleasing  to  God,  as  that  of  St.  Paul 
and  the  holiest  of  saints.  I  freely  admit  that  such  a  one 
is  holier  because  of  his  person,  but  not  because  of  his  com- 
mand. God  does  not  value  prayer  on  account  of  the  person, 
but  on  account  of  his  Word  and  the  obedience  shown. 
Upon  the  same  commandment  on  which  all  saints  base 
their  prayers,  I  base  mine ;  and  besides,  I  pray  for  the  same 
thing  and  for  the  same  reason  as  they  pray  or  have  prayed. 

173.  The  first  and  most  necessary  point,  therefore,  is 
that  all  our  prayers  be  based  upon  obedience  to  God,  regard- 
less of  our  persons,  whether  we  be  sinners  or  saints,  worthy 
or  unworthy.  And  we  must  know  that  God  will  not  have 
this  commandment  treated  as  a  jest,  but  will  be  angry  and 
punish  us  if  we  do  not  pray,  just  as  he  punishes  all  other 
disobedience;  and  also  that  he  will  not  permit  our  prayers 
to  be  in  vain  or  lost.  For  if  he  did  not  mean  to  hear  usy 
he  would  not  bid  us,  with  solemn  commandment,  to  pray. 

174.  Again,  we  should  be  the  more  impelled  to  pray  be- 
cause God  has  promised  that  our  prayer  shall  certainly  be 
fulfilled;  as  he  says  in  Psalms  50,  15:  "Call  upon  me  in  the 
day  of  trouble :  I  will  deliver  thee ;"  and  as  Christ  says  in 
Matthew  7,  7  and  8 :     "Ask  and  it  shall  be  given  you     . 

for  every  one  that  asketh  receiveth."  Such  promises 
should  arouse  and  kindle  our  hearts  with  a  desire  and  love 
to  pray ;  he  testifies  by  his  Word  that  our  prayers  are  heart- 
ily pleasing  to  him  and  shall  surely  be  heard  and  granted,  so 
that  we  may  not  despise  prayer,  nor  beat  the  air,  and  pray  in 
uncertainty.  You  can  hold  up  the  promises  and  say:  I 
come  to  thee,  dear  Father,  and  pray ;  not  of  my  own  accord 
nor  in  my  own  worthiness,  but  because  of  thy  command  and 
promise,  which  cannot  mislead  nor  deceive  me.  Let  him 
know  who  disbelieves  these  promises,  then,  that  he  pro- 
vokes God  to  anger  by  grossly  dishonoring  him  and  charg- 
ing him  with  falsehood. 

175.  And  we  should  be  the  more  persuaded  and  induced 
to  pray  because,  in  addition  to  the  command  and  promise. 


134  LUTHER  ON  CHRISTIAN  EDUCATION. 

God  comes  to  our  aid  and  puts  into  our  mouths  the  very 
words  we  are  to  use,  that  we  may  know  how  sincerely  he 
is  interested  in  our  needs  and  may  never  doubt  that  such 
prayer  is  pleasing  to  him  and  shall  surely  be  heard.  So 
this  prayer  is  superior  to  any  that  we  may  be  disposed  to 
frame  for  ourselves.  For  in  them  our  consciences  might 
ever  be  in  doubt  and  say;  I  have  prayed,  but  who  knows 
if  it  pleases  God,  or  if  I  have  used  the  right  form  and 
measure?  There  is  no  more  admirable  prayer  on  earth, 
then,  than  the  Lord's  Prayer,  because  it  bears  the  superior 
testimony  that  God  loves  to  hear  it.  We  should  not  sur- 
render it  for  all  the  riches  of  the  world. 

176.  And  it  is  thus  prescribed  in  a  definite  form  in  order 
that  we  may  see  and  consider  the  need  which  should  urge 
and  impel  us  to  pray  without  ceasing.  For  he  that  would 
pray  must  bring  a  petition,  naming  and  asking  for  some  spe- 
cial thing,  otherwise  it  is  no  prayer.  For  this  reason,  we 
have  justly  condemned  the  prayers  of  monks  and  priests, 
who,  with  much  effort,  wail  and  mutter  day  and  night ;  none 
think  of  asking  for  the  least  thing.  If  we  were  to  assemble 
all  the  churches  and  priests,  they  would  have  to  confess  that 
they  never  prayed  from  their  hearts  for  so  much  as  a  drop 
of  wine.  For  of  not  one  of  them  could  it  be  said  that  his 
prayers  ever  were  prompted  by  obedience  to  God,  by  faith  in 
his  promise,  or  a  sense  of  need.  They  have  only  thought, 
at  the  best,  of  doing  a  good  work,  by  which  they  mean  to 
give  God  his  due,  unwilling  to  take  anything  from  him, 
willing  only  to  give. 

177.  But  where  there  is  true  prayer  there  must  be  ear- 
nestness. We  must  feel  our  need — a  distress  which  presses 
and  compels  us  to  cry  out  and  entreat.  Then  prayer  will 
come  of  itself,  as  it  should  come,  and  we  shall  not  need  to 
be  taught  how  to  prepare  for  it  and  how  to  create  devotion. 
But  the  necessity  which  should  impel  us,  both  for  ourselves 
and  others,  is  sufficiently  indicated  in  the  Lord's  Prayer. 
Therefore  it  should  serve  to  remind  us  of  our  need  and 
teach  us  to  earnestly  reflect  upon  that  need,  that  we  may 
not  neglect  to  pray.     We  all  have  needs  enough,  but  the 


LUTHER'S  LARGE  CATECHISM.  135 

great  trouble  is,  we  do  not  realize  them.  Hence  God  desires 
us  to  lament  and  plead  our  wants,  not  because  he  does  not 
know  them,  but  that  our  hearts  may  be  kindled  to  ask  for 
more,  and  to  ask  more  fervently,  that  we  may  spread  our 
mantles  to  receive  plenty. 

178.  Therefore,  we  should,  from  our  youth  up,  accustom 
ourselves  to  pray  daily  for  all  our  wants,  and  to  pray  when- 
ever we  are  aware  of  difficulties,  and  also  to  pray  for  those 
among  whom  we  live — pastors,  authorities,  neighbors,  serv- 
ants; and,  as  I  said,  we  must  always  hold  up  before  God 
his  command  and  promise,  knowing  he  will  not  have  them 
disregarded.  This  I  say  because  I  would  gladly  see  it  again 
instilled  into  the  people  that  they  learn  to  pray  aright,  and 
not  act  so  rudely  and  coldly,  making  themselves  dailyj 
more  unfit  to  pray,  which  very  thing  the  devil  desires  to  ac- 
complish and  works  for  it  with  all  his  might;  for  he  well 
knows  how  his  cause  suffers  and  is  injured  when  the  people 
are  given  to  fervent  prayer. 

179.  We  should  know  that  all  our  protection  and  defense 
consists  solely  in  prayer.  For  we  are  far  too  weak  to  re- 
sist the  devil  and  all  his  power  and  his  adherents,  who 
oppose  themselves  to  us  and  could  easily  trample  us  under 
foot.  We  must,  therefore,  remember  to  employ  those  weap- 
ons with  which  Christians  should  arm  themselves  to  with- 
stand the  devil.  For  what,  think  you,  could  have  heretofore 
accomplished  so  much — resisting  and  defeating  the  counsels 
and  purposes  of  our  enemies,  restraining  their  murderous 
and  rebellious  designs,  by  which  the  devil  meant  to  over- 
throw us  and  the  Gospel — were  it  not  that  the  prayers  of  a 
few  godly  people  stood,  like  an  impenetrable  wall,  between 
us  and  our  foes?  Otherwise,  we  should  have  witnessed  a 
far  different  tragedy:  the  devil  would  have  destroyed  all 
Germany  in  her  own  blood.  But  now,  let  them  mock  and 
ridicule  in  their  confident  triumph  if  they  will,  we  shall, 
by  our  prayers  alone,  if  we  be  diligent  and  persevere,  be 
a  sufficient  match  for  our  foes  and  the  devil.  For  when 
a  godly  Christian  prays:     Dear  Father,  thy  will  be  done — 


136  LUTHER  ON  CHRISTIAN  EDUCATION. 

God  answers  from  on  high:     Yes,  dear  child,  so  shall  it 
be,  in  spite  of  the  devil  and  of  all  the  world. 

180.  Now  these  things  are  said  by  way  of  exhortation, 
that  we  may,  above  all  things,  learn  to  value  prayer  as 
a  great  and  precious  thing,  and  clearly  distinguish  between 
mere  mumbling  and  prayer  for  something  definite.  In  no 
wise  do  we  denounce  prayer,  but  we  do  denounce  mere,  un- 
profitable howling  and  muttering,  as  Christ  himself  rejected 
and  forbade  long  senseless  repetitions,  Mt  23,  14.  Now  we 
will  discuss  the  Lord's  Prayer  in  the  briefest  and  clearest 
manner.  Here,  in  seven  articles  or  petitions,  are  compre- 
hended in  connected  order  all  the  needs  that  continually 
beset  us,  each  of  which  is  so  pressing  as  to  become  a  life- 
long object  of  prayer. 

Readings  in  Luther  and  the  Bible  on  the  Lord's  Prayer. 

Explanation  of  the  Lord's  Prayer  for  Common  People,  1518. 
A  Simple  Way  to  Pray,  1535.  A  Brief  Explanation  of  the 
Ten  Commandments,  the  Creed  and  the  Lord's  Prayer,  1520. 
Table  Talk  on  Prayer,  chapter  15.  VoL  12,  166-179,  Christ's 
Sermon  on  Prayer,  Jn  16,  23-30.  Vol.  13,  358,  the  publican. 
Vol.  11,  148,  Syrophenician  woman.  Commentaries  on  Mt  6, 
5-15;  Lk  11,  1-4,  and  Jn  17.  Sermon  on  Prayer  and  Proces- 
sions in  Rogation  Week,  1519.  Luther's  Hymns.  Collection 
of  Luther's  Short  Prayers  and  Ejaculations  on  all  Occasions, 
arranged  in  the  order  of  the  Catechism,  see  10  Vol.  of  Walch's 
Edition.  First  22  Psalms,  Ps  19,  14.  Genesis  17,  §407-424;  19, 
§177-190;  20,  §174-181;  25,  §63-70;  30,  §112-120;  32,  §72-95;  44, 
§56-69;  §80-83.  The  conclusion  of  the  translation  of  Solomon's 
Prayer  to  God. 

As  the  first  part  of  the  Catechism,  the  Law,  leads  to  the 
second  part,  the  Creed;  so  the  second  part  leads  to  the  third. 
Prayer,  the  life  of  faith.  It  is  very  important  to  remember 
these  two  connections  and  to  be  clear  as  to  what  precedes  and 
follows  Christian  faith.  When  the  Holy  Spirit  brought  us  to 
Christ  through  faith  God  became  truly  our  Father  and  his 
children  truly  our  brethren.  The  beginning,  the  middle  and 
the  end  of  "Communion  of  Saints" — of  believers — is  the  com- 
munion of  each  one  with  God,  or  Prayer.  Prayer  is  simply 
asking  or  thanking  God  from  the  heart  for  definite  blessings. 
There  is  nothing  forced  or  unnatural  about  Prayer.  The  first 
prayer  of  the  disciples  of  Christ  is,  "Lord,  teach  us  to  pray," 
Lk  11,  1.  "The  Lord's  Prayer,"  then,  is  the  answer  to  this 
"Disciples'  prayer,"  which  in  other  languages  is  more  properly 
called  "Our  Father,"  "Vater  Unser,"  "Fadervor."  Our  Lord's 
Prayer  proper  is  the  17th  chapter  of  John.  The  Holy  Spirit, 
our  Sanctifier,  as  just  explained  in  the  third  article  of  the 
Creed,  teaches  us  to  pray  aright,  and  is  therefore  called  the 
spirit  of  prayer,  Zech  12,  10. 


LUTHER'S  LARGE  CATECHISM.  137 

Readings  in  Luther  and  the  Bible  on  the  Cry  of  Faith. 

"Our  father  who  art  in  heaven."  These  words  are  not  an 
introduction  to,  but  a  part  of,  the  Lord's  Prayer.  They  should 
be  repeated  before  each  of  the  seven  petitions.  The  whole 
Christian  religion,  the  whole  Creed  which  we  have  just  learned, 
is  expressed  in  these  words  from  the  child's  believing  heart. 
The  word  "Father"  plants  us  upon  the  Rock  of  Ages  with  a 
childlike  faith,  "Our"  stretches  its  arms  out  to  all  and  teaches 
us  to  love  and  serve  our  neighbor,  like  Christ  did.  The  words 
"who  art  in  heaven"  lift  our  hearts  up  to  heaven  whence  com- 
eth  our  help,  the  Holy  Spirit,  our  Sanctifier,  and  whence  we 
expect  our  Saviour  to  change  our  vile  body  like  unto  his  glori- 
ous body  (Phil  3,  20-21).  It  is  the  child's  cry  or  call  of  faith, 
of  love  and  of  hope  to  the  triune  God,  to  the  Father,  to  the  Son 
and  to  the  Holy  Spirit. 

I.  "Father."  He  is  truly  our  Father.  Father  is  the  word  of 
faith  and  assurance,  which  encourages  us  to  pray  without  fear 
or  doubt.  The  word  is  used  here,  not  in  the  sense  of  the  first 
article  of  the  Creed  to  distinguish  the  Father  from  the  other 
persons  of  the  trinity,  but  in  the  sense  of  the  whole  Creed — of 
the  triune  God.  He  has  created,  redeemed  and  sanctified  us 
as  his  children  (Is  64,  16;  Mt  23,  9;  Eph  3,  14-15;  1  Jn  3,  1;  Rom 
8,  15;  Jn  1,  12;  Gal  3,  26). 

II.  "Our."  "We"  are  truly  his  children.  "Our"  is  the  word 
of  love  taught  by  his  only  Son,  sent  from  the  Father.  Father 
seems  naturally  to  come  first,  as  "Vater  unser"  in  German, 
"Fadervor"  in  Scandinavian,  "Pater  noster"  in  Latin,  and 
Father  of  (us)  all,  in  Eph  4,  6.  Christ  humbled  himself  and 
first  taught  and  proved  the  fatherhood  of  God  in  the  trinitarian 
sense  of  the  whole  Creed,  which  is  the  only  true  conception 
of  the  fatherhood  of  God.  Christ  here  by  his  words,  as  by  his 
life  and  death,  teaches  the  brotherhood  of  man.  We  have  many 
brothers  and  sisters,  and  in  the  communion  of  saints  each 
prays  for  all  and  all  for  each  (Eph  6,  18;  4,  6;  Acts  17,  26; 
Rom  5,  18;  Mai  2,  10).  The  word  "our"  teaches  us  to  love  and 
trust  our  neighbor. 

III.  "Who  art  in  heaven."  "We  may  ask  him  with  all  cheer- 
fulness and  confidence  as  dear  children  ask  of  their  dear  fath- 
er." These  are  words  of  hope,  which  teach  us  to  look  up  to 
God.  They  are  added  not  merely  to  remind  us  of  the  differ- 
ence between  God  and  our  earthly  father;  but  also  to  point 
us  to  God's  majesty  and  power,  which  he  has  most  gloriously 
revealed  in  heaven,  his  dwelling  place  (Ps  103,  19;  11,  4;  113, 
5-6;  115,  3;  33,  13).  He  is  our  true  Father,  full  of  love,  always 
inclined  to  answer  our  prayers;  almighty  and  can  answer;  all- 
wise  and  all-knowing,  with  his  eyes  everywhere  he  knows  what 
is  best  for  us;  everywhere  present  and  always  equally  near  to 
all;  an  eternal  Father,  who  never  dies. 

Prayer.  The  Holy  Spirit,  of  whom  we  learned  in  the  third 
article  of  the  Creed,  helpeth  our  infirmities  and  maketh  inter- 
cession for  us  (Rom  8,  26).  Luther  says,  "Wherever  there  is 
a  Christian  there  is  the  Holy  Spirit,  who  does  nothing  but 
pray  continually."  Is  offered  in  the  name  of  Jesus,  our  Medi- 
ator, of  the  second  article  (Jn  16,  23) ;  according  to  his  will  and 
command  (1  Jn  5,  14);  in  faith  in  him  and  in  his  spirit  (Eph 
3,  12;  Jn  9,  3;  16.  26-27;  1  Jn  2,  1-2;  Jas  1,  6;  4,  3;  Mt  21,  22; 


138  LUTHER  ON  CHRISTIAN  EDUCATION. 

Rom  10,  14;  Ps  66,  18;  Prov  28,  9).  Offered  to  the  Father  of 
the  first  article.  "Ye  received  the  spirit  of  adoption,  whereby 
we  cry,  Abba,  Father"  (Rom  8,  15). 

What  is  Prayer?  "The  pouring  out  of  the  heart  before  God" 
(Ps  62,  8).  There  are  two  kinds  of  prayer.  (1)  Prayers  of 
petition  with  confession.  See  the  Psalms  of  petition  (25,  31, 
54,  56,  71,  85,  90).  The  Seven  Penitential  Psalms  (6,  32,  38, 
51,  102,  130,  143).  (2)  Prayers  of  praise  with  thanksgiving. 
Psalms  of  praise  (34,  65,  67,  103,  104,  111,  117),  Inducements  to 
pray:  God's  express  commands  (Ps  27,  8;  Is  55,  6)  and  prom- 
ises (Ps  50,  15;  Jer  29,  12-14;  Mt  7,  7-11;  Ps  145,  18;  65,  3; 
Mk  11,  14);  our  and  our  neighbor's  needs  (Ps  77,  4;  Ex  2, 
23-25;  2  Cor  12,  7-9);  our  love  to  God  (Ps  63,  6;  Lk  1,  46  ff.; 
1,  68  ff.).  How  to  pray:  Devoutly  (Mt  15,  8;  Jn  4,  24;  Mt  6, 
7);  thankfully  (Phil  4,  6);  perseveringly  (Col  4,  2;  Jas  5,  16; 
Mt  7,  7;  Rom  12,  12;  Ps  42,  2);  humbly  (Gen  18,  27;  32,  10; 
Dan  9,  18);  submissively  (Mt  26,  39).  For  whom?  For  our- 
selves and  for  all  men,  but  not  for  the  dead  (1  Tim  2,  1;  Jas 
5,  16;  Mt  5,  44);  for  our  enemies  (Heb  9,  27;  Lk  19,  20).  For 
what?  The  seven  petitions  of  the  Lord's  Prayer.  Where? 
Everywhere  (1  Tim  2,  8;  Ps  145,  18;  Jer  23,  23);  in  our  closets 
(Mt  6,  6);  at  family  worship  and  at  meals  (Mt  14,  19;  18,  19-20; 
Dan  6,  11-12);  in  public  with  the  congregation  on  Sundays  and 
Festival  days  (Ps  26,  12;  22,  26;  84,  2-3;  27,  4;  Lk  19,  46). 
When?  Without  ceasing  (1  Thes  5,  17;  Lk  18,  1;  Ps  88,  2; 
145,  2);  when  beginning  our  daily  duties;  when  in  danger  and 
temptation;  when  our  prayers  are  answered;  when  in  trouble 
(Ps  50,  15) ;  when  prosperous. 

The  Lord's  Prayer,  "the  short  Gospel,"  "the  extract  of  all 
the  Psalms,"  is  the  best,  the  perfect  prayer — doctrinal  and  prac- 
tical. It  is  a  form  (Lk  11,  2)  and  a  model  (Mt  6,  9)  in  order, 
contents  and  spirit.  Short  and  to  the  point,  like  Luther's  many 
free  prayers.  It  begins  in  heaven,  comes  down  to  earth,  our 
daily  bread,  and  then  returns  with  us  to  heaven.  Of  its  seven 
petitions,  the  first  three  relate  to  God's  glory  and  man's  salva- 
tion, the  last  four  relate  immediately  to  our  own  welfare.  Only 
one,  and  that  the  middle  petition,  asks  for  temporal  blessings, 
all  the  others  for  spiritual  blessings.  This  proportion  should 
be  remembered.  The  first  four  ask  for  the  granting  of  the 
good  we  need,  the  last  three  for  the  removal  of  the  evil  we 
fear.  The  first  three  petitions  agree  with  the  first  table  and 
the  last  four  with  the  second  table  of  the  law.  The  fifth  peti- 
tion refers  to  our  past  evil,  the  sixth  to  our  present  and  the 
seventh  to  our  future  evil. 

THE  FIRST  PETITION. 
"Hallowed  be  thy  name." 
181.  These  words  are  a  little  obscure  and  not  good 
German.  In  our  mother-tongue,  we  would  say:  Heavenly 
Father,  help  that  only  thy  name  may  be  holy.  Now,  what 
do  we  mean  by  praying  that  God's  name  may  be  hallowed? 
Is  it  not  always  holy?    The  answer  is :    Yes,  in  itself  it  is  al- 


LUTHER'S  LARGE  CATECHISM.  139 

ways  holy,  but  not  in  our  use  of  it.  God's  name  has  been 
given  us  upon  our  becoming  Christians  through  baptism, 
and  we  are  called  children  of  God  and  enjoy  the  sacraments, 
by  which  he  so  unites  us  with  himself  that  all  that  is  God's 
may  serve  for  our  use.  So  we  are  under  the  great  neces- 
sity of  duly  honoring  his  name  and  keeping  it  holy  and 
most  sacred,  regarding  it  as  our  highest  treasure  and  our 
sanctuary ;  and  of  praying,  as  godly  children,  that  his  name, 
which  is  hallowed  in  heaven,  may  likewise  be  kept  holy  on 
earth  by  us  and  all  the  world. 

182.  Now,  how  is  this  name  hallowed  among  us?  The 
plainest  answer  is,  by  our  teaching  and  life  when  they  are 
godly  and  Christian.  Since  in  this  prayer  we  call  God  our 
Father,  it  is  our  duty  always  to  conduct  ourselves  as  godly 
children,  that  we  may  not  disgrace  but  honor  and  praise 
him.  Now,  the  name  of  God  may  be  profaned  with  words 
or  deeds;  for  all  that  we  do  upon  earth  must  be  compre- 
hended in  word  or  deed,  in  speech  or  action.  In  the  first 
place,  it  is  profaned  in  preaching,  teaching  and  speaking  in 
God's  name  that  which  is  false  and  misleading,  thus  adorn- 
ing a  falsehood  to  make  it  pass  for  truth.  In  this  way,  the 
name  of  God  is  profaned  and  dishonored  in  the  vilest  man- 
ner. Again,  the  holy  name  is  profaned  when  it  is  used  as 
a  cover  for  swearing,  cursing,  conjuring,  etc. 

183.  Further,  it  is  profaned  by  openly  wicked  lives  and 
deeds,  when  those  who  are  called  Christians  and  people  of 
God  are  adulterers,  drunkards,  swollen  misers,  given  to  jeal- 
ousy and  slandering.  Here,  again,  God's  name  is  dishonored 
and  profaned  on  our  account.  Just  the  same  as  it  is  a 
shame  and  disgrace  to  an  earthly  father  to  have  a  wicked, 
corrupt  child,  disobedient  in  word  and  act,  on  whose  ac- 
count he  must  suffer  scorn  and  reproach;  so  God  is  dis- 
honored if  we  who  are  called  by  his  name  and  enjoy  his 
manifold  blessings  do  not  teach,  do  not  speak  and  live,  as 
the  godly  children  of  a  heavenly  Father,  but  so  that  he 
must  hear  it  said  of  us:  They  are  children  of  the  devil 
rather  than  of  God. 

184.  Thus  you  see  that  in  this  petition  we  pray  for  just 


140  LUTHER  ON  CHRISTIAN  EDUCATION. 

that  which  God  requires  in  the  second  commandment:  That 
his  name  be  not  taken  in  vain,  as  is  done  by  swearing,  curs- 
ing, lying,  deceiving,  etc.,  but  that  it  be  used  to  the  honor 
and  praise  of  God.  He  who  uses  God's  name  for  any  wrong 
purpose  profanes  and  desecrates  the  holy  name ;  as  formerly 
it  was  called  desecrating  a  church  when  a  murder  or  other 
crime  was  committed  therein,  or  when  a  sacrament  or  a 
shrine  was  profaned,  thus  rendering  unholy  by  profane  use 
that  which  was  holy  in  itself.  This  petition,  then,  is  easy 
and  clear  as  soon  as  we  understand  the  language,  that  to 
hallow  means,  in  our  way  of  speaking,  the  same  as  to 
praise  and  honor  with  word  and  deed. 

185.  Now,  note  the  great  need  of  such  a  prayer.  Since 
we  see  that  the  world  is  filled  with  sects  and  false  teachers, 
and  they  all  use  the  holy  name  as  a  cover  and  pretense  for* 
their  devilish  doctrines,  we  ought  constantly  to  cry  unto 
God  against  all  who  preach  and  believe  falsely  and  against 
those  who  persecute  and  oppose  our  Gospel  and  pure  doc- 
trine and  would  suppress  us,  as  the  bishops,  tyrants,  fa- 
natics, and  others  do.  Likewise,  we  need  to  pray  for  our- 
selves, who,  while  we  have  God's  Word,  are  ungrateful  for 
it  and  do  not  live  according  to  it  as  we  should.  When  you 
pray  this  petition  from  your  heart,  you  may  be  certain  that 
it  is  pleasing  to  God ;  for  nothing  is  more  acceptable  to  him 
than  that  his  honor  aijd  praise  be  exalted  above  all  else 
and  that  his  Word  be  taught  in  its  purity  and  be  valued 
and  cherished. 

Readings  in  Luther  and  the  Bible  on  the  First  Petition. 

1.  God's  Name  is  Hallowed  when  the  Word  of  God  is 
taught  in  its  truth  and  purity  and  we  as  the  children  of  God 
lead  holy  lives  in  accordance  v/ith  it.  The  Office  of  God's 
Word.  (1)  The  Christian  Congregation  has  the  Right  to  Judge 
the  Doctrine  and  to  call  their  Pastor,  1528.  Ex  3,  §4-15.  3  Ser- 
mon on  1  Jn  5,  4-5.  Gospel  sermon  on  St.  Andrew's  Day.  2 
Sermon  on  the  Call  of  Paul  to  the  Apostleship.  (2)  How  to 
Elect  and  Install  Church  Officers,  Addressed  to  the  Council  and 
Congregation  at  Prague,  1523.  (3)  Form  of  Ordination.  Gen 
23,  §67-71;  31.  §51-57;  47,  §84-89.  (4)  How  Preachers  should 
Live,  1519.  Vol.  12,  32,  §1-9;  382.  First  22  Psalms,  Ps  8,  §16-56; 
Ps  19,  the  office  of  the  Gospel  and  its  servants.  Epistle  Pos- 
til,  3  Sun.  in  Advent  and  Sun.  before  Lent.  (5)  Instructions 
for  the  Official  Visitation  among  the  Congregations  in  Saxony, 
1528  and  1538.     (6)    The  Christian  Life.     Sermon  11  Sun.  after 


LUTHER'S  LARGE  CATECHISM.  141 

Trin.,  1524.  Vol.  11,  364.  Vol.  14,  60.  Epistle  Postil:  4  Sun. 
in  Advent;  1  Sun.  in  Lent;  Easter;  Sun.  after  Ascension  Day; 
6,  7,  8,  19  and  20  Sundays  after  Trinity.  Vol.  on  Peter's  Epis- 
tles, 69-83.  Tit  2,  13;  1  Tim  1,  5-7;  Jn  17,  6;  17,  17;  Mt  5,  16;  Ps 
119,  37;  86,  11.    See  Second  Commandment. 

II.  God's  Name  is  Profaned  when  we  teach  and  live  other- 
wise than  the  Word  of  God  teaches.  Admonition  to  the  Chris- 
tians at  Erfurt  against  false  doctrine,  1527;  and  to  the  Chris- 
tians at  Antwerp  against  fanatics,  1525.  Vol.  13,  234-290,  False 
Prophets.  Vol.  on  Peter's  Epistles,  331,  369.  First  22  Psalms, 
Ps  5,  verses  1-12;  10,  §53-62;  11,  §1-57;  12,  §1-71.  Epistle  and 
House  Postil,  Sermons  for  8  Sun.  after  Trin.  Deut  18,  §35-52. 
The  Psalms  of  Ascents,  120-134,  against  false  teachers.  1  Jn 
4.  Writings  and  sermons  against  the  fanatical  spirits  and 
hedge  preachers  (Rottengeister  and  Winkelprediger).  Ezek 
22,  26;  Rom  2,  23-24;  Ps  50,  16-17;  Gal  5,  12. 

Pray  for  the  renewing  of  the  mind  of  Christ  in  yourself. 

THE  SECOND  PETITION. 
"Thy  kingdom  come." 

186.  As  in  the  first  petition  we  prayed,  regarding  the 
honor  and  name  of  God,  that  he  would  restrain  the  world 
from  adorning  its  falsehoods  and  wickedness  therewith,  but 
would  help  us  to  revere  his  name  and  keep  it  holy  in  our 
doctrine  and  in  our  lives,  to  the  praise  and  glory  of  that 
name ;  so  here  we  pray  that  his  kingdom  may  come.  Just  as, 
though  God's  name  is  in  itself  holy,  we  pray  that  it  be  hal- 
lowed among  us ;  so,  though  his  kingdom  comes  of  its  own 
power,  without  our  prayer,  we  pray  that  it  may  come  to  us — 
that  is,  that  it  may  prevail  in  and  among  us,  so  that  we 
may  be  a  part  of  those  among  whom  his  name  is  hallowed 
and  his  kingdom  prospers. 

187.  Now,  what  is  the  kingdom  of  God?  The  answer 
is :  Simply  what  we  learned  in  the  Creed — that  God  sent  his 
Son,  Jesus  Christ  our  Lord,  into  the  world  to  redeem  and 
deliver  us  from  the  devil's  power  and  to  bring  us  to  him- 
self and  reign  over  us  a  king  of  righteousness,  of  life  and  ^ 
salvation,  defending  us  from  sin,  death  and  an  evil  con- 
science.    And,  further,  that  God  gave  us  his  Holy  Spirit 

to  teach  us,  through  his  holy  Word,  and  by  his  power  _to__ 
enlighten  and  strengthen  us  in  faith.    We  pray  here,  then, 
that  all  this  may  be  realized  by  us,  and  that  we  may  so       (":}( 
honor  his  name  through  his  holy  Word  and  our  Christian  ^  f 

life  that  we  who  have  accepted  it  may  abide  and  daily  grow 


-^ 


142  LUTHER  ON  CHRISTIAN  EDUCATION. 

therein ;  that  it  may  be  accepted  and  followed  among  others 
and  advance  in  power  throughout  the  world ;  and  that  thus, 
led  by  the  Holy  Spirit,  many  may  enter  the  kingdom  of 
grace  and  become  partakers  of  the  blessings  of  redemption, 
and  thus  we  may  all  remain  together  forever  in  this  one 
kingdom  which  has  now  made  its  appearance  among  us. 

188.  The  kingdom  of  God  comes  to  us  in  two  different 
ways :  first,  in  time,  through  the  Word  and  faith ;  secondly, 
it  shall  be  revealed  in  eternity.  We  pray  that  it  may  come 
to  those  who  are  not  yet  therein,  and  also  that  in  us  who 
have  received  the  same  it  may  daily  increase  and  remain 
ours  in  the  life  eternal.  All  this  is  simply  saying:  Dear 
Father,  we  pray  give  us  first  thy  Word,  that  the  Gospel 
be  sincerely  preached  throughout  the  world;  and  we  pray^ 
that  it  be  accepted  in  faith,  to  work  and  live  in  us;  so  that 
through  the  Word  and  the  power  of  the  Holy  Spirit,  thy 
kingdom  may  prevail  among  us  to  the  defeat  of  the  devil's 
kingdom;  so  he  shall  have  no  claim  and  power  over  us 
and  at  last  shall  be  utterly  overthrown  and  sin  and  death 
and  hell  be  destroyed,  that  we  may  live  forever  in  perfect 
righteousness  and  blessedness. 

189.  You  see  that  we  do  not  here  pray  for  a  mere  crust  of 
bread,  or  for  a  temporal,  perishable  blessing;  we  pray  for 
an  eternal,  priceless  treasure  and  all  that  God  himself  can 
give.  It  would  be  far  too  great  for  any  human  heart  to 
presume  to  ask,  if  God  had  not  himself  commanded  us  to 
pray  for  it.  Because  he  is  God,  he  claims  the  honor  of 
giving  far  more  richly  and  abundantly  than  any  can  compre- 
hend— ^like  an  eternal  and  unfailing  fountain,  which,  the 
more  it  pours  forth  and  overflows,  the  more  it  has  to  give. 
He  desires  of  us  nothing  more  ardently  than  that  we  ask 
many  and  great  things  of  him,  and  he  is  displeased  if  we 
do  not  confidently  ask  and  entreat.  // 

190.  If  the  richest  and  most  powerful  emperor  were  to 
bid  a  poor  beggar  ask  for  whatever  he  might  desire,  pre- 
pared to  bestow  great  and  princely  gifts,  and  the  poor,  fool- 
ish fellow  were  to  ask  only  for  a  cup  of  broth,  he  would 
justly  be  considered  a  rogue  and  a  villain  thus  to  despise 


LUTHER'S  LARGE  CATECHISM.  143 

and  mock  the  royal  invitation;  he  would  not  be  worthy  to 
appear  in  the  presence  of  the  imperial  majesty.  Likewise, 
it  is  a  dishonor  and  disgrace  to  God  if  we,  to  whom  he 
offers  under  pledge  unspeakable  blessings,  despise  them  or 
do  not  have  confidence  that  we  shall  receive  them,  and 
scarce  venture  to  ask  for  a  morsel  of  bread.  The  fault  lies 
wholly  in  that  shameful  unbelief  which  does  not  look  to  God 
even  for  bodily  nourishment;  much  less  does  it  confidently 
expect  eternal  blessings  from  God.  Therefore,  we  must 
strengthen  ourselves  against  unbelief  and  let  the  kingdom  of 
God  be  the  first  thing  for  which  we  pray.  Then  we  shall 
truly  have  all  other  things  in  abundance ;  as  Christ  teaches : 
"But  seek  ye  first  his  kingdom  and  his  righteousness;  and 
all  these  things  shall  be  added  unto  you,"  Mt  6,  33.  For 
how  could  God  allow  us  to  suffer  want  in  temporal  things 
when  he  promises  eternal  and  imperishable  blessings? 
Readings  in  Luther  and  the  Bible  on  the  Second  Petition. 

I.  God's  Kingdom  in  General.  First  22  Psalms,  Ps  8,  §1-99, 
Ps  147,  §59  ff.  Vol.  15,  Sermon  on  the  Ten  Virgins,  Mt  25,  1-13. 
Epistle  Postil,  Sermon  on  the  Kingdom  of  God.  See  Third 
Article  of  the  Creed, 

II.  The  Righteousness  of  Faith  that  avails  before  God.  Vol. 
12,  446;  Vol.  14,  215,  §10-32.  Epistle  Postil,  13  Sun.  after  Trin- 
ity. 

III.  The  Righteousness  of  the  Law  and  of  Faith.  Epistle 
Postil,  23  Sun,  after  Trin.;  House  Postil,  6  Sun.  after  Trin. 

IV.  Peace  and  Joy  in  the  Holy  Spirit.  Sermon  on  Day  of 
Antonius.  Short  Sermon  for  Jubilate  Sunday.  House  Postil, 
Day  of  St.  Matthias. 

V.  The  Fruits  of  Faith,  Vol.  12,  17.  Vol.  15,  Mary's  Visit 
to  Elizabeth,  2  Serm.on.  Epistle  Postil:  1  Sun.  after  Epiph.; 
Sunday  in  Advent;  2  Sunday  after  Epiph. 

VI.  The  New  Birth  from  God  or  the  Second  Birth.  Vol. 
15,  Sermon  on  Jn  3,  1-15;  Epistle  Postil,  Sunday  after  Easter. 
House  Postil,  1  and  2  Sermons  for  Trinity  Sunday,  on  the  New 
Birth. 

VII.  The  Sonship  and  Heirship  of  God.  Epistle  Postil,  8 
Sun.  after  Trin.,  §17  ff. 

VIII.  The  Renewing  of  the  Mind  into  the  Likeness  of 
God  and  of  Christ.  Epistle  Postil,  1  Sun.  after  Epiph,  The 
Presentation  of  Christ,  Sermon  on  Lk  2,  22-32. 

IX.  The  Union  with  God.  Epistle  Postil,  Sermon  on  the 
Resurrection  of  Lazarus.  Epistle  and  House  Postil,  Day  of 
St.  Philip  and  St.  James,  Eph  2,  19-22;  Jn  14,  1-14. 

God's  Kingdom  comes  also  to  us.  (a)  When  by  God's 
grace  we  believe  his  holy  Word  (Jn  18,  36-37;  Mk  9,  24;  Col 
1,  12-14;  Ps  119,  38;  Jn  5,  24;  8,  31-36;  14,  23;  Mt  24,  13). 

(b)     When  by  God's  grace  we  live  godly,  here  in  time  in 


144  LUTHER  ON  CHRISTIAN  EDUCATION. 

his  kingdom  of  grace,  and  in  heaven  forever  in  his  kingdom  of 
glory  (2  Tim  4,  18;  Ps  99,  4;  Rom  14,  17-18;  Lk  12,  32;  Rom 
2,  23-24).    See  second  article  of  the  Creed,  Our  King. 

Christian  Missions.  Living  godly  implies  that  we  pray, 
work  and  give  for  Christian  Missions  (Lk  22,  32;  Jas  5,  19-20; 
Mt  9,  37-38;  28,  19;  22,  14;  Is  60,  1-6;  Is  29,  13;  2  Cor  4,  3-4; 
Tit  1,  15-16;  2  Tim  3,  1-9).  See  under  B,  in  the  references  of 
the  third  article  of  the  Creed, 

Pray  for  God's  grace  to  lead  a  holy  life. 

THE  THIRD  PETITION. 
"Thy  will  be  done,  as  in  heaven,  so  on  earth." 

191.  Thus  far  we  have  prayed  that  God's  name  be  hal- 
lowed by  us  and  his  kingdom  flourish  among  us.  These 
two  points  include  all  that  pertains  to  God's  honor  and  the 
appropriation  of  God  with  all  his  treasures,  which  is  our 
salvation.  But  right  here  there  is  great  need  that  we  hold 
firmly  to  these  treasures  and  never  suffer  ourselves  to 
be  torn  from  them.  For  as  in  a  good  government  there 
must  be  not  only  magistrates  and  rulers,  but  also  defenders, 
protectors  and  guardians,  so  here,  when  we  have  prayed  for 
the  most  important  things — for  the  Gospel,  for  faith  and  the 
Holy  Spirit,  for  divine  guidance  and  deliverance  from  the 
devil's  power — we  must  pray  that  God's  will  be  done.  If 
we  are  to  remain  in  possession  of  these  treasures,  we  must 
suffer  an  astonishing  amount  of  attacks  and  blows  on  their 
account  from  all  who  venture  to  hinder  and  thwart  the 
fulfilment  of  the  first  two  petitions. 

192.  For  no  one  is  aware  how  the  devil  opposes  and 
tries  to  thwart  their  fulfilment;  it  is  he  who  cannot  suffer 
any  person  to  teach  or  believe  the  truth,  and  it  causes  him 
indescribable  pain  when  his  lies  and  abominations,  honored 
under  the  beautiful  cloak  of  God's  name,  are  disclosed  and 
exposed  in  all  their  disgrace,  and  he  himself  is  expelled  from 
our  hearts  and  a  breach  is  made  in  his  kingdom.  Therefore, 
like  an  angry  fool,  he  chafes  and  rages  with  all  his  might 
and  power,  and  marshals  all  his  subjects,  calling  to  his 
help  the  world  and  our  flesh  as  his  allies.  For  our  flesh  in 
itself  is  corrupt  and  inclined  to  evil,  even  after  we  accept 
and  believe  God's  Word.  The  world,  too,  is  perverse  and 
wicked.     See  him  incite  our  passions,  see  him  blow  into 


LUTHER'S  LARGE  CATECHISM.  145 

the  flames  and  fan  them !  and  all  this  to  hinder  us,  to  drive 
us  back  and  once  more  to  subject  us  to  his  power.  That 
is  his  only  purpose,  his  desire  and  thought,  for  which  he 
strives  without  rest  day  and  night;  employing  all  the  arts, 
all  the  malicious  devices,  ways  and  means  he  can  invent  to 
accomplish  it. 

193.  Therefore,  we  who  would  be  Christians  must  not 
fail  to  calculate  upon  having  the  devil  with  all  his  angels, 
as  well  as  the  world,  for  our  enemies,  who  will  prepare  all 
kinds  of  sorrow  and  misfortune  for  us.  For  wherever  God's 
Word  is  preached,  is  accepted  or  believed,  and  bears  fruit, 
there  the  dear,  holy  cross  of  persecution  will  not  be  wanting. 
Let  no  one  think  that  he  will  live  in  peace ;  rather  that  he 
must  risk  all  he  has  upon  earth — possessions,  honor,  home 
and  estate,  wife  and  child,  body  and  life.  Now,  this  causes 
sorrow  to  our  flesh  and  the  old  Adam ;  for  it  means  that  we 
must  continue  steadfast  and  suffer  with  patience  whatever 
may  befall  us,  and  that  we  must  surrender  what  is  taken 
from  us.  Hence,  it  is  necessary  in  this,  as  in  every  other 
case,  that  we  pray  without  ceasing :  Thy  will  be  done,  dear 
Father,  and  not  the  will  of  the  devil  or  of  our  enemies,  nor 
of  those  who  would  persecute  and  destroy  thy  Word,  or 
prevent  thy  kingdom  from  coming;  and  grant  that  all  we 
have  to  suffer  because  of  it  may  be  borne  with  patience 
and  be  overcome,  thus  saving  our  poor  flesh  from  yielding 
or  falling  through  weakness  or  indolence. 

194.  Observe  that  in  these  three  petitions  interests  which 
concern  God  have  been  the  object  of  our  sincere  prayer; 
still,  in  our  own  behalf  have  we  prayed.  We  have  pleaded 
what  intimately  concerns  us  when  we  have  asked  for  that 
to  take  place  also  in  us  which  in  any  event  will  take  place 
without  us.  For,  as  God's  name  must  be  hallowed  and  his 
kingdom  must  come  without  our  prayers,  so  his  will  must 
be  done  and  prevail  although  Satan  and  all  his  host  arise 
and  storm  and  rage  against  it  in  the  attempt  to  utterly  ex- 
terminate the  Gospel.  But  for  our  own  sakes,  we  must  pray 
that  his  will  be  done  also  among  us  without  hindrance,  in 
spite  of  their  raging,  with  the  result  that  they  accomplish 


146  LUTHER  ON  CHRISTIAN  EDUCATION. 

nothing  and  we  remain  steadfast  in  the  face  of  all  violence 
and  persecution,  submitting  to  the  will  of  God. 

195.  Such  a  prayer  should  be  our  protection  and  de- 
fense and  our  help  in  repelling  and  overcoming  all  that  the 
devil,  the  pope,  bishops,  tyrants  and  heretics  can  do  against 
the  Gospel.  Let  every  one  of  them  rage  and  try  himself, 
let  him  plan  and  scheme  how  to  weaken  and  exterminate 
us  to  the  advancement  and  establishment  of  their  will  and 
counsel.  One  or  two  Christians  opposing  them  with  this 
single  petition  shall  be  our  bulwark  against  which  they  shall 
hurl  themselves  to  destruction.  It  is  our  solace  and  our 
boast  that  the  will  and  design  of  the  devil  and  of  all  our 
enemies  must  and  shall  fail  and  come  to  naught,  hov/ever 
proud  and  secure  and  powerful  they  think  themselves.  For, 
unless  their  will  is  broken  and  baffled,  God's  kingdom  on 
earth  cannot  abide  nor  his  name  be  hallowed. 

Readings  in  Luther  and  the  Bible  on  the  Third  Petition. 

I.  God's  Good  and  Gracious  Will.  Vol.  12,  340,  Jn  3,  16. 
Genesis  Vol.  1,  127;  Gen  9,  12-17,  Noah;  Gen  12,  1-4;  22,  1-3, 
Abraham;  Gen  32,  1-2,  Jacob.  Vol.  on  Peter's  Epistles,  47. 
Rom  12,  2;  1  Thes  4,  3;  Mk  14,  36;  Ps  143,  10;  40,  8;  33,  10-11; 
Jn  6,  40;  Ezek  33,  11;  1  Tim  2,  4;  2  Pet  3,  9;  Jn  6,  40;  Mt  7,  21; 
26,  39. 

II.  It  defeats  and  hinders  every  evil  council  and  purpose, 
which  would  not  let  us  hallow  God's  name,  nor  let  his  king- 
dom come,  such  as  the  will  of  the  devil,  the  world  and  our  own 
flesh.  Vol.  on  Peter's  Epistles,  195,  303.  Vol.  11,  113,  the  Sow- 
er. 1  Jn  5,  19;  5,  4;  1  Jn  2,  15-17.  Genesis,  Vol.  1,  395-404;  Jn 
7,  17.    Self  Will,  Epistle  Sermon  for  St.  Stephen's  Day. 

III.  It  strengthens  and  keeps  us  steadfast  in  his  Word  and 
in  faith  unto  our  end  (2  Thes  3,  3;  Is  41,  10;  1  Pet  5,  6;  Heb  10, 
35-36;  Phil  1,  6;  2,  13;  Lk  9,  23;  Col  3,  17). 

IV.  As  in  heaven,  so  on  earth.  The  holy  angels  do  the  will 
of  God  perfectly  and  cheerfully  and  are  examples  to  us  CPs 
103,  21). 

Pray  that  you  may  not  be  a  slave  and  servant  of  sin. 

THE  FOURTH  PETITION. 
"Give  us  this  day  our  daily  bread." 

196.  The  subject  brought  to  our  attention  here  seems 
paltry.  It  is  the  bread  basket — the  necessities  of  our  body 
and  of  our  life  on  earth.  Brief  are  the  words  of  our  prayer 
but  far-reaching  is  their  import.  For  when  you  mention 
and  pray  for  "daily  bread"  you  pray  for  everything  neces- 
sary to  the  possession  and  enjoyment  of  your  daily  bread; 


LUTHER'S  LARGE  CATECHISM.  147 

and  also  you  appeal  against  everything  that  hinders  your 
obtaining  and  enjoying  it.  Therefore,  you  must  indeed 
arouse  and  expand  your  thoughts  here,  and  consider  not 
only  the  oven  and  the  flour  barrel,  but  also  the  broad  fields 
and  the  whole  country,  which  bear  and  give  to  us  our  daily 
bread  and  all  manner  of  food.  For  if  God  did  not  cause  it  to 
grow,  and  bless  and  preserve  it  in  the  field,  we  should  never 
take  any  bread  out  of  the  oven  or  set  any  on  the  table. 

197.  In  brief,  this  petition  includes  all  that  belongs  to  our 
temporal  life,  since  only  for  its  sake  we  need  daily  bread. 
Now,  our  life  requires  not  only  food,  clothing  and  other 
necessaries,  but  also  concord  and  peace  in  our  daily  business 
and  our  dealings  and  intercourse  of  every  description  with 
the  people  among  whom  we  live  and  move,  in  short,  a  sound 
regulation  of  all  domestic  and  civil  or  political  affairs.  For 
where  these  two  relations  are  not  maintained  under  the 
right  conditions,  the  necessaries  of  life  must  fail  and  life 
itself  cannot  be  supported.  And  it  is,  indeed,  most  neces- 
sary to  pray  for  our  civil  authorities  and  government,  for 
chiefly  through  them  God  provides  for  our  daily  bread  and 
every  comfort  of  life.  Although  we  receive  from  God  all 
good  things  in  abundance,  yet  we  are  unable  to  retain  any 
of  them  or  to  enjoy  them  in  safety  and  happiness  unless  he 
gives  us  a  stable  and  peaceful  government.  For  where  dis- 
sension, strife  and  war  prevail,  there  our  daily  bread  is 
wholly  lacking  or  constantly  reduced.    ' 

198.  For  this  reason  it  would  be  proper  to  paint  on  the 
coat-of-arms  of  every  pious  prince  the  emblem  of  a  loaf  of 
bread,  instead  of  a  lion  or  a  wreath  of  rue,  or  to  stamp  it  on 
the  national  coins,  to  remind  princes  and  their  subjects  that 
we  enjoy  protection  and  peace  through  their  office  and  with- 
out them  v/e  could  not  have  the  steady  blessing  of  daily 
bread.  Wherefore  they  are  also  worthy  of  ail  honor,  and  we 
should  render  them  the  duties  we  owe,  and  do  all  that  we 
can  for  them,  as  to  those  through  whom  we  enjoy  in  peace 
and  quiet  all  that  we  have,  inasmuch  as  otherwise  we  could 
not  own  a  penny.    Another  reason  that  we  should  pray  for 


148  LUTHER  ON  CHRISTIAN  EDUCATION. 

them  is  that  God  may  bestow  upon  us,   through  them, 
further  blessings  and  treasures. 

199.  Let  us  in  the  briefest  manner  show  and  outline  how 
this  petition  runs  through  all  interests  upon  earth.  Out  of 
it  one  might  make  a  long  prayer,  enumerating  with  many 
words  all  the  various  things  it  includes.  For  instance,  to 
pray  God  to  give  us  food  and  drink,  clothing,  house  and 
home  and  a  sound  body;  to  cause  the  grain  and  fruits  of 
the  field  to  grow  and  flourish;  to  help  us  to  manage  our 
home  affairs  properly,  and  to  give  and  preserve  to  us  godly 
wives  and  pious  children  and  servants;  to  cause  our  labor, 
our  trade  or  whatever  we  do,  to  prosper  and  succeed ;  to  give 
us  faithful  neighbors  and  good  friends,  and  the  like.  Again, 
to  ask  God  to  endow  emperors,  kings,  and  all  authorities, 
especially  our  own  princes,  counselors,  magistrates  and  offi- 
cers, with  wisdom,  strength  and  ability  to  govern  us  well 
and  to  triumph  over  the  Turks  and  all  our  enemies ;  to  give 
to  their  subjects  and  the  people  at  large  obedience,  peace 
and  unity  among  themselves.  Also  to  guard  us  from,  every- 
thing that  may  injure  our  bodies  or  our  means  of  subsist- 
ence ;  from  tempests,  hail,  fire  and  flood ;  from  poison,  pesti- 
lence and  plague;  from  war  and  bloodshed,  famine,  savage 
beasts,  wicked  people,  and  other  things.  It  is  well  to  im- 
press upon  the  people  in  general  that  these  and  like  things 
must  be  given  by  God,  and  must  be  subjects  of  prayer 
with  us. 

200.  But  this  petition  is  especially  directed  against  our 
supreme  foe,  the  devil.  For  his  only  thought  and  desire  is 
to  take  from  us  or  injure  all  that  we  have  received  from 
God ;  and  he  is  not  satisfied  to  injure  and  overthrow  spiritual 
order,  so  that  he  may  lead  souls  astray  and  bring  them  un- 
der his  power,  but  he  also  hinders  and  defeats  the  establish- 
ment of  any  kind  of  government  or  honorable  and  peaceful 
relations  upon  earth.  Hence  he  causes  endless  contentions, 
murders,  rebellions  and  wars;  also,  tempests  and  hail  to 
destroy  the  crops  and  the  cattle;  he  poisons  the  air,  and 
does  like  deeds.  In  short,  it  is  painful  to  him  that  anyone 
receives  a  piece  of  bread  from  God  and  enjoys  it  in  peace. 


LUTHER'S  LARGE  CATECHISM.  149 

and  if  it  were  in  his  power,  and  God,  through  our  prayers, 
did  not  restrain  him,  we  should  verily  not  have  a  stalk  in 
the  field  nor  a  penny  in  the  house,  yea,  not  even  our  life  for 
an  hour;  especially  those  who  keep  God's  Word  and  en- 
deavor to  be  Christians. 

201.  Notice,  God  wishes  thus  to  show  us  how  he  sympa- 
thizes with  us  in  all  our  need,  and  how  he  faithfully  provides 
for  our  daily  existence.  Although  he  gives  and  provides 
so  bountifully,  even  for  the  godless  and  rogues,  yet  it  is  his 
pleasure  that  we  pray  for  these  blessings  and  thus  learn  to 
acknowledge  that  we  receive  them  from  his  hand  and  there- 
in experience  his  fatherly  goodness  toward  us.  For  where 
he  withdraws  his  hand  nothing  can  attain  to  prosperity  and 
permanence,  as  we  daily  observe  and  experience  to  our  sat- 
isfaction. What  a  plague  base  money  alone  has  become 
in  the  world,  an  evil  aggravated  by  those  who,  in  the  ordi- 
nary sphere  of  commerce,  barter  and  labor,  grieve  the  poor 
with  their  oppression  and  exactions,  thus  depriving  them  of 
their  daily  bread.  Against  this  we  have  no  redress;  but, 
as  for  themselves,  let  them  beware  lest  they  lose  the  prayer 
we  have  in  common,  and  let  them  take  care  that  this  part  of 
the  Lord's  Prayer  be  not  made  their  foe. 

Readings  in  Luther  and  the  Bible  on  the  Fourth  Petiton. 

I.  Our  Daily  Bread.  All  that  belongs  to  the  wants  and  sup- 
port of  the  body,  such  as  meat,  drink,  etc.  God's  care  for  us. 
Vol.  14,  102.  the  birds  and  lilies.  Vol.  13,  131-167,  Peter's 
draught  of  fishes,  or  faith  and  temporal  blessings.  Vol.  13, 
202-233,  4,000  fed.  Vol.  13,  291,  meaning  of  mammon.  Vol. 
on  Peter's  Epistles,  300,  Cast  our  care  on  God.  Genesis  Vol. 
1,  322,  "sweat  of  thy  face."  2  Thes  3,  11-12.  Gen.  31,  §17-22. 
Deut  7,  §4-22.  Psalms  of  Ascent,  especially  the  127.  Ps  23; 
121,  1-2;  104.  13-14. 

II.  This  Day.  We  should  be  content  with  little  each  day 
and  not  be  anxious  about  the  future  (1  Tim  6,  6-8;  Prov  30, 
7-9;  Mt  6,  34). 

III.  "Give"  us.  We  feel  it  must  be  given.  Before  God  we 
are  mere  beggars  (1  Cor  4,  7;  Ps  145,  15-16;  127,  1-2). 

IV.  God  gives  daily  bread  indeed  without  our  prayer  even 
to  all  the  wicked  (Mt  5,  45;  Ps  17,  14;  73,  12;  Lk  16,  25;  Jer 
5,  23-24). 

V.  But  we  pray  that  he  would  lead  us  to  acknowledge  and 
receive  our  daily  bread  with  thanksgiving.  The  right  use  of 
temporal  blessings.  The  explanation  of  Ps  112;  2  Cor  3,  5; 
Ps  50,  23;  Lk  17,  17-18;  Ps  128,  1-2;  1  Tim  4,  3-5;  Ps  132,  15; 
37,  25;  33,  18-19. 


150  LUTHER  ON  CHRISTIAN  EDUCATION. 

VI.  Give  "us."    Thus  we  are  reminded  that  we  are  praying 
for  all  others  in  need  (Ps  145,  15-16). 

VII.  Christ  gave  thanks  for  daily  bread  (Jn  6, 11;  Mt  14,  19). 

THE  FIFTH  PETITION. 

"And  forgive  us  our  debts,  as  we  also  have  forgiven 
our  debtors." 

202.  This  petition  refers  to  the  poverty  and  wretchedness 
of  our  lives.  Although  we  have  God's  Word  and  believe  and 
do  God's  will  and  submit  to  it,  and  though  we  are  nourished 
by  God's  gifts  and  blessings,  our  lives  are  not  free  from  sin. 
We  daily  stumble  and  transgress,  because  we  live  in  a 
world  of  people  who  sorely  vex  us  and  give  occasion  for  im- . 
patience,  anger,  revenge  and  the  like.  Besides,  the  devil  is 
after  us;  he  attacks  on  all  sides,  and  fights  as  we  have  heard 
against  all  the  foregoing  petitions  and  so  it  is  not  possible 
always  to  stand  firm  in  such  a  constant  conflict.  Hence, 
here  again  there  is  great  need  to  pray  and  cry:  Dear 
Father,  forgive  us  our  debts.  Not  that  he  does  not  forgive 
sins  without  our  prayers,  and  before  we  pray,  for  he  gave  us 
the  Gospel,  in  which  there  is  nothing  but  forgiveness,  before 
we  prayed  for  it  or  ever  thought  of  it.  But  the  point  here  > 
is  for  us  to  recognize  and  accept  this  forgiveness.  For 
the  flesh  in  which  we  daily  live  is  so  constituted  that  it 
neither  trusts  nor  believes  in  God,  and  is  ever  stirred  by 
evil  lusts  and  wicked  desires,  causing  us  to  sin  daily  in 
word  and  deed  by  omission  and  commission.  Thus  our 
consciences  become  restless,  fear  God's  wrath  and  dis- 
pleasure, and  lose  the  comfort  and  confidence  the  Gospel  in- 
spires ;  therefore,  it  is  necessary  for  us  to  reassure  our  con- 
sciences by  constantly  turning  to  this  petition  for  comfort. 

203.  The  effect  of  this  should  be  to  break  our  pride  and 
keep  us  humble.  When  one  boasts  his  piety  and  despises 
others,  God  will  bring  him  to  his  own,  if  he  will  examine 
himself  and  set  this  petition  before  his  eyes.  He  v^ill  come 
to  the  conclusion  that  he  is  no  better  than  others,  that  there 
is  no  strutting  before  God;  and  thus  he  will  rejoice  in  the 
opening  of  the  way  to  forgiveness.     Let  no  one  think  that 


LUTHER'S  LARGE  CATECHISM.  151 

he  ever  will  be  above  the  need  of  forgiveness  in  this  life. 
In  short,  unless  God  unceasingly  forgives,  we  are  lost. 

204.  Hence  this  petition  is  really  an  appeal  to  God  not 
to  regard  and  punish  our  sins,  as  we  daily  deserve,  but  to 
deal  graciously  with  us  and  forgive  as  he  has  promised,  and 
thus  grant  us  cheerful  and  bold  consciences  to  stand  before 
him  and  pray.  For  where  the  heart  is  not  right  with  God 
and  does  not  obtain  such  confidence,  it  will  never  venture 
to  pray.  But  such  confidence  and  a  joyful  heart  can  never 
be  ours  until  we  have  assurance  that  our  sins  are  forgiven. 

205.  It  is  a  necessary  and  yet  a  very  comforting  clause 
that  is  added :  "As  we  also  forgive  our  debtors."  God  has 
promised  us  assurance  of  complete  forgiveness  and  re- 
mission of  sins ;  yet  only  so  far  as  we  forgive  our  neighbor. 
Inasmuch  as  we  daily  sin  greatly  against  God,  and  he  for- 
gives all  through  grace,  we  must  constantly  forgive  our 
neighbor  who  does  us  harm,  violence  and  injustice  and  bears 
us  malice,  etc.  If  you  do  not  forgive,  think  not  that  God 
will  forgive  you,  but  if  you  forgive,  you  have  in  that  for- 
giveness the  comfort  and  assurance  that  you  are  pardoned 
in  heaven.  Not  because  you  forgave  others;  for  God  for- 
gives freely  and  gratuitously,  out  of  pure  grace,  because 
he  promised  it,  as  the  Gospel  teaches;  but  that  you  may 
be  strengthened  and  assured  by  such  earnest  of  forgiveness 
in  addition  to  the  promise  agreeing  with  this  prayer:  "For- 
give and  ye  shall  be  forgiven,"  Lk  6,  37.  Hence  Christ  re- 
peats the  promise  after  the  Lord's  Prayer  and  says,  "For 
if  ye  forgive  men  their  trespasses,  your  heavenly  Father  will 
also  forgive  you,"  etc.,  Mt  6,  14. 

206.  This  token,  therefore,  is  attached  to  the  petition 
to  remind  us  when  we  pray,  of  the  promise  and  to  make  us 
plead:  Dear  Father,  I  com^e  and  pray  thee  to  forgive  m.e; 
not  because  I  can  make  satisfaction  or  merit  anything  by  my 
works,  but  because  thou  hast  promised  and  set  thy  seal  to 
the  promise,  making  it  as  certain  as  an  absolution  spoken  by 
thyself.  For  everything  that  Baptism  and  the  Lord's  Sup- 
per can  effect — v/hich  are  appointed  as  outward  tokens — this 
sign  can  also  effect  in  strengthening  our  consciences  and 


152  LUTHER  ON  CHRISTIAN  EDUCATION. 

making  us  happy.  And  another  reason  it  has  been  appointed 
is  that  it  is  something  which  we  may  make  use  of  and  have 
with  us  at  all  times. 

Readings  in  Luther  and  the  Bible  on  the  Fifth  Petition. 

I.  And  forgive  us  "our  debts."  The  word  "and"  indicates 
original  sin  is  not  meant,  but  the  daily  sins  connected  with  the 
preceding  four  petitions,  profaning  God's  name,  hindering  the 
coming  of  his  kingdom,  placing  our  sinful  will  against  God's 
holy  will,  and  our  ingratitude  for  daily  bread.  Hence  we  pray 
that  our  Father  in  heaven  would  not  look  upon  our  sins,  nor, 
on  account  of  them,  deny  our  prayer;  for  (1)  we  are  not 
worthy  of  anything  we  ask  (2)  neither  have  we  deserved  it; 
(3)  we  sin  much  every  day  and  amass  a  great  debt  to  God  we 
can  never  repay,  (4)  hence  we  deserve  that  God  should  deny 
our  prayer  and  send  us  nothing  but  punishment.  Church  and 
House  Postils  for  the  4  and  6  Sundays  after  Trinity.  Genesis 
8,  §56-66;  37,  §213-224;  42,  §165-177;  229-242;  43,  §135-142;  50, 
§25-36.  Table  Talk  on  Sin,  Chapter  9.  Lk  17,  10;  Ps  19,  12; 
130,  3;  1  Jn  1,  8;  2  Chron  12,  12;  Gen  4,  13;  18,  23-33;  Ex  32, 
11-13;  Judges  10,  10-17;  Mt  18,  23-27;  Ps  40,  12;  Acts  16,  30-31; 
Ezek  18,  20. 

II.  Forgive  us.  Grant  us  through  grace  all  that  we  ask  of 
thee.  See  third  article  of  the  Creed  on  forgiveness  of  sins. 
The  need  of  daily  repentance  and  spiritual  cleansing.  Sorrow 
for  sin.  Vol.  13,  339,  §5-16;  358,  §23-46,  the  Publican.  Ps 
51,  19;  Jer  3,  12-13;  Is  38,  15;  Mt  3,  18;  Mk  1,  14-15;  Acts  2,  38; 
Rom  12,  2;  2  Cor  7,  10;  Is  66,  2;  Joel  2,  12-13;  Acts  16,  30-31; 
Mt  21,  32;  Acts  20,  21.  See  2  article  of  the  Creed  on  faith. 
Sermon  on  the  Festival  of  Mary's  Purification.     Dan  9,  18. 

III.  Christian  brotherly  forgiveness  of  our  neighbor.  And 
we  on  our  part  will  heartily  forgive  and  readily  do  good  to 
those  who  sin  against  us.  Writings  on  this  petition.  Vol.  13, 
58.  Gospel  and  House  Postils,  22  Sun.  after  Trin.  Epistle 
Postil,  2  Sun,  in  Advent.  First  22  Psalms,  Ps  19,  12;  Col 
3,  13;  Mt  5,  43-45;  5,  23-24;  6,  14-15;  18,  21-22;  Gen  13, 
8-9;  14,  14-16;  32,  10;  33,  1-4;  Judges  15,  5-7;  Mt  26,  51;  Lk  23, 
34;  Acts  7,  59;  2  Tim  4,  16.  Num  12,  13;  1  Sam  24;  26;  2  Sam 
19,  22-23;  Lk  17,  10;  Mk  11,  25;  Rom  12,  19-21.— See  References 
on  Gentleness  and  Patience  of  the  Fifth  Commandment. 

Pray  for  the  forgiveness  of  your  sins. 

THE  SIXTH  PETITION. 
"And  lead  us  not  into  temptation." 
207.  We  have  now  heard  enough  of  the  trouble  and  ef- 
fort required  to  receive  and  keep  all  for  which  we  pray,  and 
of  the  infirmities  and  struggles  that  accompany  such  effort. 
Moreover,  although  we  have  obtained  forgiveness  and  a 
good  conscience,  and  are  wholly  absolved,  yet  such  is  life 
that  one  stands  today  and  falls  tomorrow.  Therefore,  al- 
though we  be  godly  and  have  a  good  conscience  toward 


LUTHER'S  LARGE  CATECHISM.  I  "^3 

God,  yet  we  must  ever  pray  that  he  suffer  us  not  to  re- 
lapse, and  to  yield  to  trials  and  temptations.  Temptation, 
or  as  our  Saxons  of  old  called  it,  Bekorung  (allurement), 
is  of  three  kinds :  of  the  flesh,  of  the  world,  and  of  the  devil. 
We  dwell  in  the  flesh,  and  the  old  Adam  is  always  astir  in 
us.  He  exerts  himself  and  daily  incites  us  to  unchastity,  in- 
dolence, gluttony  and  drunkenness,  to  avarice  and  deceit,  to 
acts  of  fraud  and  deception  against  our  neighbor;  in  fact, 
to  all  kinds  of  evil  lusts  inborn  in  us  and  aroused  by  the 
companionship  and  example  of  others,  and  by  what  we  hear 
and  see,  things  which  injure  and  inflame  an  innocent  heart. 

208.  Then  comes  the  world  with  word  and  deed  to  of- 
fend and  drive  us  to  anger  and  impatience.  In  short,  there 
is  in  it  nothing  but  hate  and  jealousy,  enmity,  violence  and 
injustice,  unfaithfulness,  vengeance,  cursing,  railing,  slan- 
der, pride  and  arrogance,  with  fondness  for  luxury,  honor, 
fame  and  power ;  where  no  one  wishes  to  be  least,  but  every 
one  desires  to  sit  at  the  head  and  to  be  seen  before  all  men. 
And  in  addition  to  these  comes  the  devil,  who  worries  and 
harasses  us  on  all  sides,  but  especially  occupies  himself  with 
things  pertaining  to  the  conscience  and  spiritual  matters. 
His  main  object  is  to  lead  us  to  ignore  and  utterly  cast 
away  both  God's  Word  and  works,  to  tear  from  us  faith, 
hope  and  love,  and  to  bring  us  into  unbelief,  false  confidence 
and  obstinacy;  or  else  to  drive  us  into  despair,  atheism, 
blasphemy  and  innumerable  other  shocking  sins.  Now, 
these  are  indeed  snares  and  nets ;  yea,  the  actual  fiery  darts 
which,  not  flesh  and  blood,  but  the  devil,  shoots  in  the 
most  venomous  form  into  our  hearts. 

209.  Great  and  grievous  indeed  are  the  perils  and  tempta- 
tions every  Christian  must  bear,  grievous  even  if  each 
temptation  come  alone.  Being,  throughout  this  troublous 
life,  harassed,  hounded  and  driven  from  all  sides,  we  are 
constrained  every  hour  to  plead  and  to  cry  that  God  may 
not  permit  us  to  become  indolent  and  weary,  and  to  re- 
lapse into  sin,  disgrace  and  unbelief.  Otherwise  it  is  im- 
possible to  overcome  the  most  insignificant  trial. 

210.  When  God  gives  us  power  and  strength  to  resist 


154  LUTHER  ON  CHRISTIAN  EDUCATION. 

temptation,  even  though  it  be  not  removed,  that  is  "leading 
us  not  into  temptation."  Since  we  live  in  the  flesh,  and 
have  the  devil  prowling  about  us,  no  one  can  escape  temp- 
tations and  allurements.  It  cannot  be  otherwise  than  that 
we  must  suffer  temptations,  yea,  be  entangled  in  them ;  but 
here  we  pray  that  we  may  not  fall  into  and  be  overwhelmed 
by  them.  There  is  a  great  difference,  then,  between  experi- 
encing temptation  and  yielding  to  it — saying  yes  to  it.  We 
all  must  experience  it,  though  not  to  the  same  degree ;  some 
have  more  and  stronger  temptations  than  others.  For  in- 
stance, the  young  are  tempted  especially  by  the  flesh,  while 
older  people  are  tempted  by  the  world.  Others,  who  are 
occupied  with  spiritual  things — that  is,  strong  Christians — 
are  tempted  by  the  devil.  But  no  one  can  be  harmed  by 
the  mere  feeling  of  temptation  so  long  as  it  is  against  our 
will  and  we  prefer  to  be  rid  of  it.  If  we  did  not  feel  it,  it 
could  not  be  called  a  temptation.  But  to  consent  to  it  is  to 
give  it  loose  rein  and  neither  resist  it  nor  pray  for  help 
against  it. 

211.  Hence,  we  Christians  must  be  armed  for  temptation 
and  expect  incessant  attacks;  then  no  one  will  go  ahead  se- 
curely and  heedlessly,  as  if  the  devil  were  far  from  him,  but 
will  at  all  times  expect  his  attacks  and  resist  his  blows. 
For  though  I  now  be  chaste,  patient  and  gentle,  and  stand 
firm  in  faith,  the  devil  shall  yet,  this  hour,  send  into  my 
heart  such  an  arrow  that  I  scarce  can  stand.  For  he  is  a 
foe  that  never  desists  nor  wearies ;  when  one  temptation  is 
discontinued,  others  and  new  ones  always  arise.  At  such 
times  our  only  help  or  comfort  is  to  take  refuge  in  the 
Lord's  Prayer  and  appeal  to  God  from  our  hearts,  saying: 
Dear  Father,  thou  hast  bidden  me  to  pray;  let  me  not  fall 
through  temptation.  Thus  you  will  see  the  temptation 
weaken  and  finally  be  overcome ;  whereas  if  you  venture  to 
help  yourself  with  your  own  thoughts  and  counsel,  you  will 
only  make  the  matter  worse  and  give  the  devil  more  chance. 
For  he  has  a  serpent's  head,  and  wherever  it  finds  an  open- 
ing into  which  to  pry,  his  whole  body  wriggles  in  after  it, 
unimpeded.     But  prayer  can  restrain  and  repel  him. 


LUTHER'S  LARGE  CATECHISM.  155 

Readings  in  Luther  and  the  Bible  on  the  Sixth  Petition. 

In  the  fifth  petition  we  looked  into  the  past;  in  this  petition 
we  look  into  the  present  and  future,  so  full  of  perils  for  our 
Christian  faith  and  life. 

I.  God  indeed  tempts  no  one  to  evil.  Man  is  tempted  by 
his  own  lust  (Jas  1,  12-15).  Satan  tempts  us  (Lk  8,  12).  Vol. 
on  Peter's  Epistles,  195,  303.  Jn  13,  2;  Mt  27,  3-5;  1  Chron  22, 
1;  Jas  4,  7.  See  first  article  of  the  Creed,  evil  angels.  Genesis. 
Vol.  1,  224-254.  Man's  Fall.  Satan  desired  to  sift  Peter  (Lk 
22,  31-32).  Gen  3,  1-5;  Mt  4,  3;  Job  1,  8-12;  2,  3-6;  Lk  22,  3;  Jn 
13,  2,  Judas.  The  weld  tempts  us.  Prov  1,  10;  Mt  18,  6-7;  Jas 
4,  4;  2  Tim  4, 10;  1  T  i  6,  9-10;  Jn  15, 19;  Mt  26,  69  ft.  See  Sixth 
Comm-andment.  People  are  tempted  by  one  another.  Adam  by 
Eve,  Gen  3,  6;  Joseph  by  Potiphar's  wife.  Gen  39,  7-12;  Israel 
by  Moab,  Num  25,  1-3;  Job  by  his  v/ife.  Job  2,  9;  Christ  by  the 
Pharisees,  Mt  22,  15;  the  Corinthians  by  unbelievers,  1  Cor 
15,  33;  1  Kings  21,  7. 

II.  But  we  prar  in  this  petition  that  Gcd  v/ould  guard  and 
keep  us,  that  the  evil,  the  v/orld  and  our  flesh  may  not  de- 
ceive us  nor  lead  uS  into  misbelief,  despair  and  other  shameful 
sin  and  vie  .  Temptation  of  Christ  and  his  Believers.  Vol.  11, 
137.  Gen.  22,  §2-31.  Epistle  and  House  Postils,  1  Sun.  in  Lent. 
Spiritual  Trials  and  Comfort.  Vol.  11,  150,  §4-9.  Vol.  12,  3 
Sermons  for  3  Sun.  after  Easter;  2  Sermons  for  Sun.  after 
Christ's  Ascension,  and  3  Sermons  for  Pentecost.  House  Postil 
for  same  days.  Genesis  15,  §1-51 ;  21,  §146-167;  22,  §2-31 ;  §144-154; 
26,  §134-163;  32,  §53-61;  42,  §32-71;  45,  §95-117.  First  22  Psalms, 
Vol.  1,  Ps  6,  1-11.  Vol.  11,  165,  5,000  Fed;  Jn  17,  16,  Christ 
prayed  that  we  might  be  kept  from  evil;  Eph  6,  16.  See  the 
third  article  of  the  Creed  on  faith. 

III.  And,  though  we  be  thus  tempted,  that  v/e  may  still  in 
the  end  overcome  and  hold  the  victory.  Watch  and  pray  that 
ye  enter  not  into  temptation,  Mt  26,  41.  If  ye  gain  the  whole 
world,  Mt  16,  26.  Let  him  who  standeth  take  heed,  1  Cor  10, 
12.  Whatever  is  born  of  God  overcometh  the  world,  1  Jn  5,  4. 
God  knows  how  to  deliver  the  godly,  2  Pet  2,  9. 

God  permits  us  to  be  tried  for  our  good.  Through  his  com- 
mands and  directions.  Adam  and  Eve,  Gen  2,  16-17;  Abraham, 
Gen  22,  1-12;  the  Israelites,  Ex  16,  4-5;  20,  20.  By  kindness  or 
misfortune,  the  Israelites,  Deut  8,  2-16;  Canaanite  woman,  Mt 
15,  21-22.  Through  opportunities  for  good  or  evil,  Deut  13, 
1-3;  Judges  2,  21-22;  2  Chron  32,  31,  Hezekiah.  Rev  3,  10;  I 
Cor  10,  13;  Mt  26,  41;  1  Tim  6,  12. 

GoJ  began  this  warfare  against  Satan  and  evil,  and  he  v/ill 
end  it.  He  provides  the  armor  for  us,  Sermon  on  Eph  6,  10  ff. 
Epistle  Sermon  for  3  Sun.  after  Trin.,  §43  ff.  Psalms  of  As- 
cents, Ps  130,  Hope  in  God's  forgiving  love.  Scripture  pas- 
sages selected  by  Luther  for  his  comfort  in  his  great  trials, 
1530.  Luther's  Letters  of  Comfort  (Trostschriften)  addressed 
to  persons  in  temptations  and  trials. 

THE  SEVENTH  AND  LAST  PETITION. 

"But  deliver  us  from  evil  (the  evil  one).     Amen." 

212.     In  the  Greek  text  this  petition  reads:     Deliver,  or 

preserve,  us  from  the  evil  one,  or  the  malicious  one.    Ap- 


156  LUTHER  ON  CHRISTIAN  EDUCATION. 

parently  it  refers  to  the  devil  as  the  sum  of  all  evil,  as  if 
the  entire  substance  of  our  prayer  should  be  directed  against 
our  arch-enemy.  He  it  is  who  opposes  all  we  pray  for: 
God's  name  or  honor,  God's  kingdom  and  will,  our  daily 
bread,  a  clear  and  joyful  conscience,  and  like  blessings. 
Therefore,  finally  we  sum  it  all  up  and  say:  Dear  Father, 
help  that  we  may  be  free  from  all  this  misery.  But  none 
the  less  the  short  petition  includes  all  the  evil  we  experience 
in  the  devil's  kingdom — poverty,  shame,  death;  in  short,  all 
wretched  misery  and  heartache,  of  which  there  is  an  infinite 
amount  on  earth.  The  devil,  because  he  is  not  only  a  liar, 
but  also  a  murderer  (Jn  8,  44),  unceasingly  seeks  to  take 
our  lives  and  wreaks  his  anger  on  us  whenever  he  can  cause 
us  bodily  harm  or  injury.  He  breaks  the  neck  of  many  a 
one  and  drives  others  into  insanity ;  some  he  drowns,  many 
he  hounds  into  suicide  and  other  shocking  crimes.  There- 
fore, the  one  thing  we  have  to  do  on  earth  is  to  pray  against 
this  arch-enemy.  For  if  God  did  not  support  us  we  would 
not  be  secure  before  him  one  hour. 

213.  From  this  you  will  see  again  how  God  wants  us  to 
pray  to  him  for  everything  that  affects  our  temporal  wel- 
fare, and  desires  that  we  should  seek  and  expect  help 
from  no  one  but  him.  And  this  petition  God  has  placed  last ; 
because  if  we  are  to  be  guarded  and  freed  from  all  evil,  his 
name  must  first  be  hallowed  in  us,  his  kingdom  be  in  us 
and  his  will  be  done  by  us.  Then  he  will  finally  preserve  us 
from  sin  and  shame,  and  from  everything  else  that  harms 
or  injures. 

214.  Thus  God  has  briefly  placed  before  us  all  the  neces- 
sities that  may  ever  beset  us,  so  preventing  our  ever  having 
an  excuse  for  not  praying.  But  the  efficacy  of  prayer  con- 
sists in  our  learning  also  to  say  "Amen"  to  it — that  is,  not 
to  doubt  that  our  prayer  surely  shall  be  heard  and  ful- 
filled. For  prayer  is  simply  the  word  of  undoubting  faith, 
which  does  not  pray  at  a  venture;  which  knows  that  God 
does  not  lie  to  it,  since  he  has  promised  to  grant  its  requests. 
Where  this  faith  is  not,  there  can  be  no  true  prayer.  There- 
fore, they  labor  under  a  pernicious  delusion  who  so  pray 


LUTHER'S  LARGE  CATECHISM.  157 

that  they  dare  not  from  their  hearts  say  yes  to  their  prayer 
and  conclude  with  certainty  that  God  will  answer  them; 
who  remain  in  doubt  and  say :  How  can  I  be  so  bold  as  to 
presume  that  God  hears  my  prayer?  Am  I  not  still  a 
miserable  sinner?    And  so  on. 

215.  The  reason  they  so  doubt  is  that  they  do  not  have 
regard  for  God's  promise,  but  for  their  own  works  and 
worthiness,  and  thus  despise  God  and  charge  him  with  ly- 
ing; therefore  they  receive  nothing,  as  St.  James  says: 
"Let  him  ask  in  faith,  nothing  doubting ;  for  he  that  doubt- 
eth  is  like  the  surge  of  the  sea  driven  by  the  wind  and  tossed. 
For  let  not  that  man  think  that  he  shall  receive  anything 
of  the  Lord,"  James  1,  6-7.  Behold  how  intensely  God  is 
concerned  that  we  be  confident  that  our  praying  is  not  in 
vain  and  that  we  in  no  way  lightly  esteem  our  prayers. 

Readings  in  Luther  and  the  Bible  on  the  Seventh  Petition. 

L  V/e  pray  in  this  petition,  as  the  sum  of  all,  that  our 
Father  in  heaven  would  deliver  us  from  all  manner  of  evil. 
(1)  In  body,  as  sickness,  infirmities,  suffering,  hunger,  thirst 
and  all  evils  afflicting  the  body.  (2)  In  soul,  everything  that 
harms  the  soul,  as  the  devil's  wickedness,  sin,  an  evil  con- 
science, unbelief,  impenitence,  sadness,  fear  and  eternal  con- 
demnation. (3)  In  property,  poverty  and  all  damage  and  loss 
by  fire,  water,  storm,  theft,  etc.  (4)  In  honor,  as  falsehood, 
slander,  evil  reports  and  mistrust,  that  bring  us  into  disgrace 
and  shame.  Our  Saviour  endured  these  four  evils  for  us.  We 
should  for  his  sake.  The  cross  and  suffering  of  a  true  Chris- 
tian. Sermon  of  1522.  A  Christian  should  bear  every  cross 
with  patience.  Vol.  12,  130.  Epistle  sermon,  2  Sun.  after 
Easter.  House  Postil,  3  Sun.  after  Easter;  4  Sun.  after  Epiph. 
First  22  Psalms,  Ps  4;  Gen  37,  §157-175;  41,  §3-13;  45.  §8-37. 
Book  of  Comfort  for  all  seasons  of  adversity.  First  22  Psalms, 
Ps  5,  §170-260.  Vol.  12.  248,  §9  ff.  Epistle  Postil,  2  Sun.  after 
Easter.  2  Sermon,  4  Sun.  after  Trin.  House  Postil,  Sunday 
after  Christ's  Ascension,  §17  ff.  Luther's  many  letters  of 
com.fort  (Trostbriefen)  to  those  who  were  persecuted  for  the 
Word's  sake.    Job  5,  19;  Ps  91,  14-16;  68,  20-21;  2  Cor  4,  17-18. 

II.  And  at  last,  when  the  hour  cf  death  shall  come,  that  God 
may  grant  us  a  blessed  end.  Gen  23,  §10-22,  the  death  of  the 
patriarchs.  Psalm  90.  Sermon  on  the  Preparation  for  Death 
(1519)  in  this  volume.  Whether  a  Person  should  flee  from 
Death,  1527.  Sermon,  that  citizens  should  not  flee  from  the 
plague,  1539.  Letters  to  those  visited  by  death.  Lk  2,  29-32; 
Rom  7,  24;  2  Cor  5,  8;  Phil  1,  23-24;  1  Kings  19,  4;  Rev  21,  4. 

III,  And  graciously  take  us  from  this  vale  of  sorrow  to 
himself  in  heaven.  Acts  14,  22;  2  Tim  4,  18.  Take  "us,"  1  Cor 
12,  26,  if  one  member  suffers.  Rom  12,  15;  Gen  4,  9.  Examples 
from  Bible  History:  Hezekiah,  2  Chron  32,  1-24;  Manasseh, 
2  Chron  33,  12-13;  Paul,  Acts  14,  19-21;  Christ,  Mt  26,  39-41. 


FOURTH  PART. 

Sacrament  of  Baptism. 

216.  We  have  now  finished  the  explanation  of  the  three 
chief  parts  of  our  common  Christian  doctrine.  It  remains  for 
us  to  speak  of  our  tvv'o  sacraments,  instituted  by  Christ,  in 
which  every  Christian  should  have  at  least  some  short  ele- 
mentary instruction,  because,  without  the  sacraments,  no 
one  can  be  a  Christian,  although  unfortunately  nothing  has 
hitherto  been  taught  about  them.  Vve  v/ill  first  take  up 
baptism,  the  sacrament  through  which  we  become  members 
of  the  Christian  communion.  That  it  m.ay  be  clearly  un- 
derstood, we  will  treat  it  in  systematic  order,  and  confine 
ourselves  only  to  that  which  it  is  necessary  for  us  to  know. 
We  will  leave  it  to  the  learned  to  show  how  it  is  to  be  main- 
tained and  defended  against  heretics  and  sectarians. 

217.  First,  it  is  of  the  greatest  importance  for  us  to  be 
well  acquainted  with  the  words  upon  which  baptism  is 
founded,  and  to  which  is  related  all  that  we  have  to  say 
about  it — Christ's  own  words  at  the  close  of  the  Gospel  by 
Matthew : 

"Go  ye,  therefore,  and  make  disciples  of  all  the  na- 
tions, baptizing  them  into  the  name  of  the  Father  and 
of  the  Son  and  of  the  Koly  Spirit."     Mt  28,  19. 
Likewise  at  the  close  of  the  Gospel  by  Mark : 

"He  that  believeth  and  is  baptized  shall  be  saved;  but 
he  that  disbelieveth  shall  be  condemned."    Mk  16,  16. 

218.  Observe  first,  that  these  words  contain  God's  com- 
mand and  ordinance;  we  should  not  doubt,  then,  that  bap- 
tism is  of  divine  origin,  and  was  not  devised  and  invented  by 
men.    As  truly  as  I  can  affirm  that  the  Ten  Commandments, 

158 


LUTHER'S  LARGE  CATECHISM.  159 

the  Creed,  and  the  Lord's  Prayer  are  not  spun  from  man's 
imagination,  but  revealed  and  given  by  God  himself,  so  can 
I,  likewise,  boast  that  baptism  is  no  human  plaything,  but  is 
instituted  by  God  himself ;  and,  moreover,  it  is  solemnly  and 
strictly  commanded  that  we  be  baptized  or  we  shall  not  be 
saved.  We  are  then  not  to  regard  it  a  trivial  matter,  as  the 
putting  on  of  a  new  scarlet  garment.  It  is  of  the  greatest  im- 
portance that  we  recognize  baptism  in  its  excellent,  glorious 
and  exalted  character.  For  it  is  the  cause  of  the  most  of  our 
contentions  and  battles;  the  world  is  full  of  sects  exclaim- 
ing that  baptism  is  merely  an  outward  form  and  that  out- 
ward forms  are  of  no  use.  But  whether  it  be  an  outward 
form  or  not,  here  stand  the  Word  and  command  of  God, 
which  have  instituted,  established  and  confirmed  baptism. 
Whatever  God  institutes  and  commands  cannot  be  useless; 
it  is  most  precious,  even  if  in  appearance  it  is  not  worth  a 
straw.  If,  heretofore,  we  considered  it  a  great  thing  when 
the  pope  dispensed  indulgences  with  his  letters  and  bulls, 
and  consecrated  altars  or  churches  only  by  virtue  of  his 
letters  and  seal,  then  surely  we  should  esteem  baptism  in- 
finitely greater  and  more  precious,  because  God  has  com- 
manded it,  and,  more,  it  is  performed  in  his  name;  for  the 
v/ords  read,  "Go  ye  and  baptize,"  not  in  your  own,  but  in 
God's  name. 

219.  To  be  baptized  into  God's  name  is  to  be  baptized, 
not  by  man,  but  by  God  himself.  Therefore,  even  though  it 
be  performed  by  human  hands,  it  is,  nevertheless,  verily 
God's  own  act.  From  this  fact,  every  person  may  readily 
conclude  that  it  is  of  much  more  value  than  the  work  of  any 
man  or  saint.  For  what  work  can  man  perform  that  is 
greater  than  God's  work? 

..''^ut  here  the  devil  labors  to  blind  us  by  false  appearances 
and  to  lead  us  from  God's  work  to  our  own.  For  the  works 
done  by  a  Carthusian  monk  present  a  much  finer  appear- 
ance, and  we  ail  are  inclined  to  ascribe  undue  importance  to 
our  own  works  and  performances.  But  the  Scriptures  teach 
that  though  we  piled  together  all  the  works  of  all  the 
monks,  however  precious  and  dazzling  they  might  appear. 


160  LUTHER  ON  CHRISTIAN  EDUCATION. 

they  would  not  have  the  value  of  a  straw  in  comparison  to 
God's  works.  Why?  Because  the  person  performing  the 
act  is  nobler  and  better. 

Our  position  must  be  that  the  man  is  not  ennobled  by  the 
works,  but  the  works  are  ennobled  by  the  man.  Our  insane 
reason,  however,  will  not  listen  to  this,  and  because  baptism 
does  not  shine  like  the  works  we  do,  it  is  considered  of  no 
value. 

220.  Thus  the  ground  is  cleared  for  a  proper  conception 
of  baptism,  and  the  question.  What  is  baptism  ?  you  will  an- 
swer as  follows:  It  is  not  simply  common  water,  but  the 
water  comprehended  in  God's  Word  and  commandment, 
and  sanctified  by  them.  It  is  none  other  than  the  water  of 
God,  a  divine  water ;  not  because  the  water  in  itself  is  better 
than  other  water,  but  because  the  Word  and  commandment 
of  God  are  connected  with  it.  Therefore,  it  is  simply  rank 
wickedness  and  devilish  blasphemy  when  these  new  spirits 
mock  at  baptism,  ignore  the  divine  Word  and  institution, 
and,  separating  God's  Word  and  ordinance  from  the  water, 
look  upon  it  only  as  water  dipped  from  a  spring  and  contend 
with  blatant  mouths,  How  shall  a  handful  of  water  save  the 
soul?  Yes,  dear  friend,  who  does  not  know  that  upon  such 
a  separation  water  is  water?  But  how  dare  you  thus  inter- 
fere with  God's  ordinance,  and  sunder  from  it  its  most  pre- 
cious jewel  in  which  God  has  set  it,  and  from  which  he  will 
not  have  his  ordinance  separated?  For  the  substantial  part 
in  the  water  is  God's  Word,  or  command,  and  God's  name, 
a  treasure  greater  and  nobler  than  heaven  and  earth. 

221.  Note,  now,  the  distinction  between  baptismal  water 
and  all  other  water.  The  virtue  of  the  former  is  not  inher- 
ent, but  based  upon  the  nobler  elements  added :  God  makes 
it  the  bearer  of  his  own  glory,  and  links  it  to  his  power  and 
authority.  Hence,  it  is  not  simply  natural  water,  but  a  di- 
vine, heavenly,  holy  and  blessed  water,  and  whatever  else 
can  be  said  in  its  praise.  All  because  of  the  Word,  which 
is  a  heavenly,  holy  Word,  that  no  one  can  sufficiently  extol ; 
for  all  that  is  of  God  it  contains  and  conveys.  From  the 
Word  baptism  receives  the  character  and  name  of  a  sacra- 


LUTHER'S  LARGE  CATECHISM.  161 

ment;  as  St  Augustine  taught:  "Accedat  verbum  ad  ele- 
mentum,  et  fit  sacramentum,"  which  means  that  when  the 
Word  is  joined  to  the  element,  or  earthly  constituent,  the  re- 
sult is  a  sacrament,  that  is,  a  holy,  divine  thing  and  sign. 

222.  Therefore,  we  constantly  teach  that  the  sacraments 
and  all  external  things  which  God  has  ordained  and  estab- 
lished are  not  to  be  estimated  according  to  the  gross  out- 
ward form — as  we  see  only  the  shell  of  the  nut — but  as  that 
in  which  God's  Word  is  enclosed.  We  speak  in  the  same 
manner  of  the  estates  of  father  and  of  mother,  and  of  tem- 
poral authority.  When  we  consider  the  persons  in  these 
estates  with  reference  to  their  features,  their  skin  and  hair, 
their  flesh  and  bones,  they  resemble  the  Turks  and  heathen. 
One  might  flatly  say :  Why  should  I  think  more  of  them 
than  of  others?  But  when  we  take  into  consideration  the 
commandment,  "Honor  thy  father  and  thy  mother,"  I  see 
quite  another  person,  one  adorned  and  robed  in  the  majesty 
and  glory  of  God.  The  commandment,  I  say,  is  the  golden 
chain  about  his  neck,  yea,  the  crown  upon  his  head,  which 
shows  me  how  and  why  I  should  honor  this  particular  flesh 
and  blood.  ** 

In  like  manner,  and  even  more,  you  should  honor  baptism 
and  value  it  for  the  sake  of  the  Word ;  God  himself  honored 
it  by  word  and  deed,  and  confirmed  it  by  miracles  from 
heaven.  Do  you  think  it  was  a  trivial  thing  that  the  heavens 
opened  when  Christ  allowed  himself  to  be  baptized,  and  the 
Holy  Spirit  visibly  descended,  and  everything  manifested 
divine  glory  and  majesty?    Mt  3,  16. 

Therefore,  I  admonish  that  these  two,  the  Word  and  the 
water,  be  by  no  means  disunited  and  considered  separately. 
For  when  the  Word  is  taken  away,  the  water  is  no  different 
from  that  which  the  servant  uses  for  cooking  purposes; 
baptism  under  that  condition  might  be  called  a  bath-keeper's 
baptism.  But  when  the  Word  is  present  according  to  God's 
ordinance,  baptism  is  a  sacrament  and  it  is  called  Christ's 
baptism.  This  is  the  first  part — the  nature  and  dignity  of 
the  holy  sacrament  of  baptism. 

223.    In  the  second  place,  since  we  now  know  what  bap- 


162  LUTHER  ON  CHRISTIAN  EDUCATION. 

tism  is  and  how  we  are  to  estimate  it,  we  must  also  learn 
why  and  for  what  purpose  it  was  instituted ;  that  is,  what  it 
avails,  what  it  confers  and  effects.  And  this  cannot  be 
learned  in  a  better  way  than  by  the  words  Christ  cited 
above :  "He  that  believeth  and  is  baptized  shall  be  saved."i 
Mk  16,  16.  Therefore,  expressed  in  the  simplest  form,  the 
power,  the  effect,  the  benefit,  the  fruit  and  the  purpose  of 
baptism  is  to  save.  No  one  is  baptized  that  he  may  become  a 
prince,  but,  as  the  words  declare,  that  he  may  be  saved. 
But  to  be  saved,  we  know  very  well,  is  to  be  delivered  from 
sin,  death,  and  Satan,  and  to  enter  Christ's  kingdom  and 
live  forever  with  him. 

Here  you  have  another  argument  for  the  high  esteem 
and  honor  in  which  baptism  ought  to  be  held.  It  is  found 
in  the  inestimable  treasure  obtained  therein.  And  that 
shows  that  more  is  there  than  ordinary  water.  Ordi- 
nary water  cannot  have  such  effect,  but  God's  Word  has, 
and  the  name  of  God,  which  is  present.  As  has  been  ex- 
plained before,  God's  name  is  in  it.  Where  God's  name  is, 
there  must  also  be  life  and  salvation,  and  it  is  rightly  called 
a  divine,  blessed,  bountiful  and  gracious  water ;  for  through 
the  Word,  baptism  receives  the  power  to  become  the  wash- 
ing of  regeneration,  as  St.  Paul  calls  it  in  Titus  3,  5. 

224.  But  when  our  wiseacres,  the  new  spirits,  declare 
that  faith  alone  saves  us,  and  that  works  and  outward 
things  effect  nothing  to  this  end,  our  answer  is  that  assur- 
edly nothing  in  us  effects  salvation  but  faith,  as  we  shall 
hear  later.  But  these  blind  leaders  are  unwilling  to  see  that 
faith  must  have  something  to  believe — something  to  which 
it  may  cling  and  upon  which  it  may  plant  its  feet  and  take 
root.  Thus  faith  clings  to  the  water  and  believes  it  to  be 
baptism  which  effects  pure  salvation  and  life,  not  through 
the  water,  as  has  been  sufficiently  stated,  but  through  the 
fact  that  the  Word  and  institution  of  God  are  embodied 
in  it  and  God's  name  is  joined  to  it.  Now,  when  I  believe 
this,  what  else  does  it  mean  but  to  believe  in  God  himself, 
who  has  planted  his  Word  in  the  outward  object  and  places 
it  before  us,  so  that  we  may  seize  the  treasure  it  contains. 


LUTHER'S  LARGE  CATECHISM.  16? 

225.  But  these  new  spirits  are  so  foolish  as  to  separate 
faith  from  the  object  to  which  it  is  attached  and  bound. 
Faith  must  have  such  a  thing  as  an  external  object,  which 
can  be  perceived  and  grasped  by  the  senses,  thus  establish- 
ing a  way  to  the  heart.  The  very  Gospel  comes  by  the  ex- 
ternal method  of  an  oral  proclamation.  In  fact,  whatever 
God  effects  in  us,  he  does  through  external  ordinances. 
The  place  where  the  Word  of  God  sounds,  the  aim  which  it 
has  in  view,  the  medium  of  expression  he  selects,  should 
arrest  the  eyes  of  faith  and  be  objects  to  which  it  clings. 
We  have  here  the  words:  "He  that  believeth  and  is  bap- 
tized shall  be  saved."  To  what  do  they  refer  but  to  baptism, 
that  is  to  "the  water"  comprehended  in  God's  ordinance? 
Hence,  it  follows  that  he  who  rejects  baptism,  rejects  God's 
Word,  and  faith,  and  Christ  who  directs  us,  and  binds  us,  to 
baptism. 

226.  In  the  third  place,  having  seen  the  wonderful  benefit 
and  great  power  of  baptism,  let  us  notice  further  who  re- 
ceives it,  what  baptism  offers  and  how  it  benefits  us.  This 
also  is  most  clearly  and  beautifully  expressed  in  these 
same  words:  "He  that  believeth  and  is  baptized  shall  be 
saved;"  that  is,  faith  alone  makes  one  worthy  profitably  to 
receive  this  saving,  divine  water.  Inasmuch  as  the  blessing 
is  proffered  and  conveyed  in  the  words  which  are  connected 
with  the  water  and  in  union  with  it,  it  can  be  received  only 
on  condition  that  we  heartily  believe  it.  Without  faith 
baptism  avails  nothing,  although  it  is  in  itself  a  divine,  in- 
estimable treasure.  Therefore,  the  few  words,  "He  that 
believeth,"  are  so  pregnant  that  they  exclude  and  fling  back 
all  works  that  we  may  do  with  the  view  of  thereby  obtain- 
ing and  meriting  salvation.  For  it  is  decreed  that  whatever 
is  not  of  faith  can  neither  contribute  nor  receive  anything 
whatever.  But  if  they  say,  as  they  are  wont  to  do :  Baptism 
itself  is  a  work,  and  you  say  that  works  avail  nothing  for 
salvation ;  where  then  is  faith  ?  You  must  answer :  Yes,  our 
works  truly  avail  nothing  for  salvation,  but  baptism  is  not 
our  work,  it  is  the  work  of  God  (for  you  will,  as  said,  make  a 
wide  distinction  between  Christ's  baptism  and  a  bath-keep- 


»64  LUTHER  ON  CHRISTIAN  EDUCATION. 

er*s  baptism) ;  what  God  does  is  salutary  and  necessary  for 
salvation ;  it  does  not  exclude  but  demands  faith,  for  without 
faith  we  could  not  lay  hold  of  it.  For  in  the  mere  fact  that 
you  allow  the  water  to  be  poured  over  you,  you  have  not  so 
received  nor  retained  baptism  that  it  is  a  blessing  to  you. 
But  you  receive  the  blessing  if  you  submit  to  it  as  a  divine 
injunction  and  ordinance,  so  that,  baptized  in  the  name  of 
God,  the  salvation  promised  in  the  water  may  be  yours. 
This  it  is  not  within  the  reach  of  hand  or  body  to  attain ;  the 
heart  must  believe  it. 

227.  Thus  you  clearly  see  baptism  is  no  work  which  we 
do,  but  a  treasure  which  God  gives  us  and  of  which  faith  lays 
hold ;  just  as  our  Lord  Jesus  Christ  upon  the  cross  is  not  a 
work  but  a  treasure  comprehended  and  offered  in  the  Word 
and  received  by  faith.  Therefore,  they  do  us  an  injustice 
who  cry  out  against  us  as  if  in  our  preaching  we  opposed 
faith,  for  we  are  always  urging  it  as  so  necessary  that  with- 
out it  nothing  can  be  received  or  enjoyed. 

228.  Thus  we  have  considered  the  three  parts  of  this 
sacrament  which  must  be  understood;  especially  that  it  is 
God's  ordinance  and  is  to  be  held  in  all  honor.  This  alone 
should  be  sufficient  motive  for  its  observance,  even  though 
baptism  were  altogether  an  external  matter.  This  is  like- 
wise true  of  the  commandment.  Thou  shalt  honor  thy  father 
and  thy  mother.  While  it  refers  only  to  human  flesh  and 
blood,  we  view  this  flesh  and  blood  as  comprehended  in 
God's  command,  and  on  account  of  this  divine  command 
what  is  mere  flesh  and  blood  has  received  the  names  of 
father  and  mother.  Just  so  if  we  had  nothing  but  the  words 
— "Go  and  baptize,"  we  were  still  bound  to  receive  and 
obey  them  as  an  ordinance  of  God.  Now,  we  have  not  only 
God's  commandment  and  injunction,  but  also  his  promise, 
therefore  it  is  even  more  glorious  than  anything  else 
God  has  commanded  and  ordained ;  in  short,  it  is  so  full  of 
comfort  and  grace  that  heaven  and  earth  cannot  fully  grasp 
it.  But  it  requires  special  ability  to  believe  this;  for  the 
treasure  is  not  wanting,  but  we  lack  the  power  to  grasp  and 
firmly  hold  it. 


LUTHER'S  LARGE  CATECHISM.  165 

229.  Hence  every  Christian  has  enough  in  baptism  to 
study  and  practice  all  his  life.  For  he  must  always  take 
heed  to  believe  firmly  what  baptism  promises  and  brings 
him — victory  over  the  devil  and  death,  forgiveness  of  sins, 
God's  grace,  the  complete  Christ  and  the  Holy  Spirit  with 
his  gifts.  In  short,  the  blessings  of  baptism  are  so  tran- 
scendently  great  that  if  our  timid  nature  considered  them 
it  might  well  doubt  whether  it  could  all  be  true.  Suppose 
there  were  a  physician  possessed  of  the  power  of  quickening 
the  dead  to  perpetual  life.  Can  you  not  imagine  a  perfect 
deluge  of  money  coming  upon  him  from  the  world,  so  that 
the  poor  could  not  approach  for  the  pressure  of  the  rich? 
Now,  here  in  baptism  there  is  brought  gratuitously  before 
everyone's  door  just  such  a  priceless  remedy,  which  swal- 
lows up  death  and  saves  the  lives  of  all  men. 

23Pii  To  view  and  use  baptism  aright  we  must  let  it  be- 
come to  us  a  source  of  strength  and  comfort  when  sin  and 
conscience  oppress  us.  Then  you  may  say :  It  is  a  fact  that 
I  am  baptized,  but,  being  baptized,  I  have  the  promise  that 
I  shall  be  saved  and  obtain  eternal  life  for  both  soul  and 
body.  For  this  reason,  two  things  take  place  in  baptism: 
water  is  poured  upon  our  bodies,  which  can  perceive  nothing 
but  the  water;  and  the  Word  is  spoken  to  the  soul,  that 
the  soul  may  have  its  share  also.  Now,  as  water  and  Word 
constitute  one  baptism,  so  shall  both  body  and  soul  be  saved 
and  live  forever :  the  soul  through  the  Word,  in  which  it  be- 
lieves; but  the  body  because  it  is  united  with  the  soul  and 
grasps  baptism  in  such  a  manner  as  it  may.  Hence,  no 
greater  jewel  can  adorn  our  body  or  soul  than  baptism; 
for  through  it  perfect  holiness  and  salvation  become  acces- 
sible to  us,  which  are  otherwise  beyond  the  reach  of  man's 
life  and  energy.  We  have  now  said  enough  on  the  nature, 
benefits  and  use  of  baptism ;  as  much  as  is  of  service  for  the 
present. 

INFANT  BAPTISM. 
231.     A  question  arises  here  with  which  the  devil  and 
his  band  confuse  the  world;  the  question  of  the  baptism  of 
infants,  whether  they  also  have  faith  and  can  properly  be 


166  LUTHER  ON  CHRISTIAN  EDUCATION. 

baptized?  To  this  we  reply  in  brief:  Let  the  simple  and 
unlearned  dismiss  this  question  from  their  minds  and  refer 
it  to  those  posted  on  the  subject.  But  if  you  must  answer, 
then  say:  That  the  baptism  of  infants  is  pleasing  to 
Christ  his  own  work  demonstrates.  He  has  sanctified  many 
of  those  who  had  received  this  baptism,  and  today  not  a  few 
can  be  found  whose  doctrine  and  life  attest  the  indwelling 
of  the  Holy  Spirit.  We  also,  by  the  grace  of  God,  have  re- 
ceived the  power  of  interpreting  the  Scriptures  and  of  know- 
ing Christ,  which  is  not  possible  without  the  Holy  Spirit. 
Now  if  God  did  not  approve  infant  baptism  he  would  not 
have  given  to  any  of  these  the  Holy  Spirit,  not  even  in  the 
smallest  measure.  In  short,  from  time  immemorial  to  this 
day,  no  one  on  earth  could  have  been  a  Christian.  Now, 
since  God  has  confirmed  baptism  through  the  gift  of  his 
Holy  Spirit,  as  is  plainly  evident  in  some  of  the  fathers — 
St.  Bernard,  Gerson,  John  Huss  and  others — and  the  Chris- 
tian church  will  abide  to  the  end  of  the  world,  it  must  be 
confessed  that  infant  baptism  is  pleasing  to  God.  For 
God  can  never  be  his  own  opponent,  nor  support  lies  and 
knavery,  nor  bestow  his  grace  and  Spirit  to  that  end.  This 
is  perhaps  the  best  and  strongest  proof  for  the  simple  and 
unlearned  people.  For  no  one  can  take  from  us,  or  over- 
throw, the  article  of  faith,  "I  believe  in  the  holy  Christian 
Church,  the  communion  of  saints." 

232.  Furthermore,  we  maintain  that  the  vital  concern  is 
not  the  presence  or  the  absence  of  faith  inasmuch  as  the 
latter  can  not  vitiate  baptism  itself;  God's  Word  and  com- 
mand is  the  vital  concern.  This  is  perhaps  a  little  strongly 
expressed,  but  it  is  based  upon  what  I  have  already  said, 
that  baptism  is  simply  water  and  God's  Word  in  and  with 
each  other :  that  is,  when  the  Word  accompanies  the  water, 
baptism  is  rightly  administered  although  faith  be  not  pres- 
ent; for  faith  does  not  constitute  baptism,  it  receives  it. 
Now,  baptism  is  not  vitiated,  even  if  it  is  not  rightly  re- 
ceived or  made  use  of ;  because  it  is  not  bound  to  our  faith, 
but  to  the  Word  of  God. 

Even  though  a  Jew  came  to  us  in  our  day  with  deceit  and 


LUTHER'S  LARGE  CATECHISM.  167 

an  evil  purpose  and  we  baptized  him  in  all  good  faith,  we 
should  have  to  admit  that  his  baptism  was  genuine.  For 
there  would  be  the  water  accompanied  by  God's  Word,  al- 
though he  failed  to  receive  it  as  he  should.  In  like  manner, 
those  who  unworthily  partake  of  the  Lord's  Supper  receive 
the  true  sacrament,  even  though  they  do  not  believe. 

233.  Thus  you  see  that  the  objections  of  the  sectarians 
will  not  stand.  As  we  said,  even  if  children  do  not  believe — 
which  is  proven  not  to  be  the  case — yet  their  baptism  would 
be  valid,  and  they  should  not  be  rebaptized.  Just  so,  the 
sacrament  of  the  Lord's  Supper  is  not  corrupted  when  one 
even  partakes  of  it  with  an  evil  purpose,  and  it  would  not 
be  permissible  for  him,  because  of  that  abuse,  to  partake 
of  it  again  the  same  hour  as  if  he  had  not  received  the 
true  sacrament  at  first.  That  would  be  to  blaspheme  and 
dishonor  the  sacrament  in  the  worst  possible  manner.  How 
can  we  imagine  that  God's  Word  and  ordinance  should  ba 
wrong  because  we  make  a  wrong  use  of  them?  Therefore 
I  say,  have  you  not  believed,  then  believe  now,  and  confess : 
The  baptism  was  indeed  right,  but,  alas,  I  received  it  in  the 
wrong  way.  Now,  I  myself,  and  all  who  are  baptized,  must 
confess  before  God  thus:  I  come  here  in  my  own  faith 
and  also  in  the  faith  of  others,  yet  I  cannot  build  upon  the 
fact  that  I  believe  and  many  people  are  praying  for  me; 
what  I  build  upon  is,  that  it  is  thy  Word  and  command. 
Just  as  I  go  to  the  Lord's  Supper,  not  on  the  strength  of 
my  own  faith,  but  on  the  strength  of  Christ's  Word.  Whether 
I  be  strong  or  weak,  I  commit  myself  into  the  hands  of  God. 
This  I  know,  that  he  bids  me  go,  eat  and  drink,  and  he 
gives  me  his  body  and  blood,  which  will  never  lie  to  me 
nor  deceive  me. 

234.  We  do  the  same  in  infant  baptism.  We  bring  the 
child  with  the  conviction  and  trust  that  it  believes,  and  pray 
God  to  grant  it  faith.  But  we  do  not  baptize  the  child  upon 
that;  we  do  it  solely  upon  God's  command.  Why  so?  Be- 
cause we  know  that  God  does  not  lie.  I  and  my  neighbor, 
in  fact,  all  men,  may  err  and  deceive,  but  the  Word  of  God 
cannot  err. 


168  LUTHER  ON  CHRISTIAN  EDUCATION. 

235.  Therefore,  only  presumptuous  and  stupid  persons 
argue  and  conclude  that  where  there  is  no  true  faith,  there 
also  can  be  no  true  baptism.  Likewise,  I  might  argue,  if  I 
have  no  faith,  Christ  is  nothing;  or,  if  I  am  not  obedient, 
father  and  mother  and  superiors  are  nothing.  Is  that  a  cor- 
rect conclusion — ^because  one  does  not  do  what  he  ought  to 
do,  the  thing  which  he  misuses  is  of  no  consequence  and  of 
no  value  ?  My  good  friend,  rather  reverse  the  argument  and 
conclude  that  baptism  is  valuable  and  right  just  because  it 
has  been  improperly  received.  For  if  it  were  not  right  in 
itself,  we  could  not  abuse  it  or  sin  against  it.  Hence  the 
saying:  "Abusus  non  tollit,  sed  confirmat  substantiam," 
Abuse  does  not  remove  the  substance,  but  demonstrates  its 
existence.  Gold  is  none  the  less  gold  because  a  harlot  wears 
it  in  sin  and  shame. 

236.  Therefore,  let  the  conclusion  be  that  baptism  re- 
mains always  good  and  its  essence  unimpaired,  even  though 
one  be  baptized  without  true  faith;  for  God's  ordinance 
and  Word  cannot  be  changed  nor  perverted  by  mankind. 
But  the  fanatics  are  so  blinded  that  they  cannot  discern 
God's  Word  and  command.  They  regard  baptism  as  if  it 
v/ere  but  water  in  a  brook  or  in  a  vessel,  and  magistrates 
only  as  ordinary  people.  And  because  they  see  neither 
faith  nor  obedience,  they  think  the  things  themselves  are 
also  to  be  considered  worthless.  Here  lurks  a  sly,  seditious 
devil,  who  would  gladly  tear  the  crown  from  those  in  au- 
thority to  trample  it  under  foot,  and  would  besides  pervert 
and  bring  to  naught  all  God's  works  and  ordinances. 
Therefore,  we  must  be  watchful  and  well  armed,  and  not 
allow  ourselves  to  be  turned  from  the  Word  or  led  astray, 
and  so  neglect  baptism  or  regard  it  only  as  an  empty  sign, 
as  the  fanatics  dream  it  is. 

237.  Lastly,  we  ought  to  know  what  baptism  signifies 
and  why  God  ordained  just  this  outward  sign  and  rite  for 
the  sacrament  by  which  we  are  first  taken  into  the  commun- 
ity of  Christians.  The  act  or  rite  consists  in  being  placed  in- 
to the  water,  which  flows  over  us,  and  being  drawn  from 
it  again.     These  two  things,  the  placing  in  the  water  and 


LUTHER-S  LARGE  CATECHISM.  169 

the  emerging  from  it,  signify  the  power  and  efficacy  of 
baptism;  which  is  simply  the  mortifying  of  the  old  Adam 
in  us  and  the  resurrection  of  the  new  man,  both  of  which 
operations  continue  in  us  as  long  as  we  live  on  the  earth. 
Accordingly,  a  Christian  life  is  but  a  daily  baptism,  which, 
once  entered  upon,  requires  us  incessantly  to  fulfill  its  con-l' 
ditions.  Without  ceasing  we  must  purge  out  what  is  of  the 
old  Adam,  so  that  what  belongs  to  the  new  man  may  come 
forth.  But  what  is  the  old  man?  Inherited  from  Adam,  he 
is  passionate,  hateful,  envious,  unchaste,  miserly,  lazy,  con- 
ceited and,  last  but  not  least,  unbelieving;  thoroughly  cor- 
rupt, he  offers  no  lodgment  to  what  is  good.  Now,  when 
we  enter  Christ's  kingdom,  such  corruption  should  daily 
decrease  and  we  should  become  more  gentle,  more  patient, 
more  meek,  and  ever  break  away  more  and  more  from  un- 
belief, avarice,  hatred,  envy  and  vainglory. 

238.  This  is  the  right  use  of  baptism  among  Christians, 
indicated  by  the  act  of  baptizing  with  water.  Now,  where 
this  amendment  of  life  does  not  follow,  but  the  old  man  in 
us  remains  unbridled  and  only  grows  stronger,  there  is  not 
a  proper  use  of  baptism  but  a  struggle  against  it.  Those 
out  of  Christ  cannot  but  grow  worse  every  day ;  as  the  pro- 
verb says:  Evil  unchecked  waxeth  worse  and  worse.  If 
one  was  proud  and  avaricious  a  year  ago,  today  he  is  much 
more  so.  Vice  thus  grows  from  youth  on,  and  it  never  ceases 
to  grow.  A  young  child,  which  has  no  special  vice,  becomes 
vicious  and  unchaste  as  it  grows.  When  full  manhood  has 
been  attained,  the  real  vices  set  in  and  increase  with  time. 
Therefore,  the  old  man  follows  unchecked  the  laws  of  his 
nature  unless  restrained  and  curbed  by  the  power  of  the 
baptismal  covenant.  On  the  other  hand,  when  we  become 
Christians,  the  old  man  daily  grows  weaker,  until  at  length 
he  is  altogether  subdued.  ^  This  is,  in  the  true  sense,  to 
plunge  into  baptism  and  iSaily  to  arise  again.  So  the  out- 
ward sign  has  been  appointed,  not  only  on  account  of  what 
it  confers,  but  also  on  account  of  what  it  represents.  Where 
faith  abounds  with  its  fruits,  there  baptism  is  not  an  empty 
sign,  but  the  work  of  mortifying  the  flesh  accompanies  the 


170  LUTHER  ON  CHRISTIAN  EDUCATION. 

sign.    Where  faith  is  wanting,  there  baptism  remains  only 
an  unfruitful  sign. 

239.  And  here  you  see  that  baptism,  both  in  its  efficacy 
and  its  signification,  includes  what  has  been  called  the  third 
sacrament,  namely,  repentance,  but  rightly  considered  it  is 
nothing  but  baptism  in  its  effects.  For  what  does  repent- 
ance mean  but  earnestly  making  front  against  the  old  man 
and  advancing  in  the  new  life?  Therefore,  if  you  live  a 
life  of  repentance,  you  advance  in  baptism,  which  not  only 
signifies  this  new  life,  but  effects  it — ^begins  and  inspires  it. 
For  in  it  is  given  grace,  the  Spirit  and  power,  to  suppress 
the  old  Adam  and  enable  the  new  man  to  come  forth  and 
to  grow. 

Therefore,  baptism  will  always  be  valid.  Although  some 
fall  from  it  and  sin,  we  still  have  always  access  to  it  that 
we  may  again  subdue  the  old  man.  But  we  ought  never  to 
be  rebaptized  with  water;  for  although  we  were  immersed 
in  water  a  hundred  times,  it  would  be  no  more  than  one 
baptism.  The  effect  and  significance  of  baptism  continue 
and  abide.  Thus  repentance  is  simply  a  return  and  a 
re-entry  into  baptism,  to  resume  the  practice  of  what  has 
been  begun  but  abandoned. 

240.  I  say  this  to  correct  the  notion  which  has  for  a 
long  time  prevailed  with  us,  that  baptism  is  something  of 
the  past,  which  we  could  no  longer  avail  ourselves  of  after 
falling  back  into  sin.  We  have  this  notion  because  we  re- 
gard it  only  in  the  light  of  a  work  accomplished  once  for- 
ever, a  view  which  may  be  traced  to  the  fact  of  St.  Jerome's 
having  written  that  repentance  is  the  plank  on  which  we 
must  launch  forth  and  pass  across  to  the  other  shore  after 
the  foundering  of  the  ship  in  which  we  embarked  when  we 
entered  the  community  of  Christians.  These  words  deprive 
baptism  of  its  value,  making  it  of  no  further  use  to  us.  This 
utterance  is  not  a  true  figure,  for  the  ship  never  founders, 
since  it  is,  as  I  said,  God's  ordinance  and  not  our  own  de- 
vice. But  it  may  indeed  happen  that  we  fall  out  of  it. 
And  if  one  falls  out,  he  should  immediately  make  for  the 


LUTHER'S  LARGE  CATECHISM.  171 

ship  again  and  cling  to  it  until  he  gets  into  it  and  sails  on 
in  it  as  he  did  at  first. 

241.  Thus  we  see  what  a  splendid  thing  baptism  is, 
which  rescues  us  from  the  very  jaws  of  the  devil,  makes 
us  God's  own  children,  overcomes  and  takes  away  sin,  daily 
strengthens  the  new  man  in  us,  and  always  continues  with 
us  until,  snatched  from  the  misery  of  the  present,  we  shall 
have  attained  to  the  eternal  glory  beyond.  Accordingly, 
everyone  should  treat  baptism  as  a  garment  for  everyday 
use.  Every  day  he  should  be  found  in  faith  and  amid  its 
fruits;  every  day  should  witness  the  war  against  the  old 
man  and  the  growth  of  the  new.  For,  if  we  wish  to  be 
Christians,  we  must  practice  the  things  that  make  for 
Christianity.  If  one  falls  from  his  baptismal  covenant, 
let  him  return  to  it.  For  as  Christ,  the  mercy-seat,  does  not 
retreat  nor  forbid  us  to  return  to  him  although  we  sin,  so 
likewise  all  his  treasures  and  gifts  remain  with  us.  When, 
therefore,  we  have  once  received  in  baptism  the  forgiveness 
of  sin,  it  remains  with  us  day  by  day  as  long  as  we  live ;  that 
is,  as  long  as  we  carry  the  old  Adam  about  with  us. 
Readings  in  Luther  and  the  Bible  on  Holy  Baptism. 

The  last  two  parts  of  the  Catechism  treat  of  the  two  sac- 
raments. The  Word  and  the  sacraments  constitute  the  divine 
means  of  grace.  A  sacrament  is  a  sacred  act,  instituted  by 
Christ  himself,  in  which  heavenly  treasures  are  dispensed 
through  certain  earthly  elements,  by  which  God  offers,  applies 
and  seals  the  gracious  promises  of  the  Gospel  to  men.  Ac- 
cording to  this  definition  only  baptism  and  the  Lord's  Supper 
can  be  considered  sacraments. 

L  Baptism  in  GeneraL  Sermon  on  holy  baptism  (Mt  3, 
13-17),  Jan.  6,  1535.  Sermon  on  the  sacrament  of  baptism, 
1519,  in  this  volume.  The  Forms  for  Administering  Baptism 
(Taufbuechlein),  1523,  1524.  Discussion  on  the  baptism  of  the 
law,  of  John,  and  of  Christ,  1520.  Gen  17,  §135-146.  Sermon 
on  Mt  3,  13-17,  preached  on  Epiph.  just  before  his  death,  and 
issued  in  1546.  Two  sermons  on  the  baptism  of  Prince  Bern- 
hard,  son  of  Prince  John  of  Anhalt,  held  at  Dessau  the  first 
and  second  days  of  April,  1540,  on  Mt  3,  1-12;  3,  13-17.  Table 
Talk,  chapter  on  Baptism.  Each  of  the  following  four  head- 
ings is  based  upon  a  passage  of  Scripture  (Mt  28,  19-20;  Mk 
16,  16;  Tit  3,  5-8;  Rom  6,  4). 

IL  What  Baptism  is.  Its  Nature.  Baptism  is  not  simply 
water,  but  it  is  the  water  (a)  comprehended  in  God's  com- 
mand, and  (b)  connected  with  God's  Word  (Mt  28,  19-20). 
The  author  of  baptism  is  God  (Lk  3,  2-3;  7,  30;  Jn  1,  33;  Mt 
21,  25;  28,  19). 


172  LUTHER  ON  CHRISTIAN  EDUCATION. 

III.  What  Baptism  gives  or  profits  (Mk  16,  16).  Its  Bene- 
fits or  Blessings,  (a)  It  works  forgiveness  of  sins  (Acts  2, 
38;  22,  16;  Zech  13,  1;  Rom  11,  27).  (b)  It  delivers  from  death 
and  the  devil  (1  Cor  15,  55-57;  1  Pet  3,  20-21;  Tit  3,  5;  1  Jn 
4,  4;  5,  4;  Col  1,  13-14;  1  Cor  6,  11).  (c)  It  gives  everlasting 
salvation  to  all  who  believe  (Jn  3,  5;  Lk  7,  30;  Rom  8,  16-17; 
Is  54,  10;  Gal  3,  26-27).  He  that  believeth  and  is  baptized  shall 
be  saved  (Mk  16,  16). 

IV.  The  Power  of  Baptism  (Tit  3,  5-8).  Its  Efficacy.  It 
is  not  water  indeed  that  does  these  great  things,  but  (a)  the 
Word  of  God,  which  is  in  and  with  the  water.  See  references 
on  the  power  of  God's  Word.  Eph  5,  26-27.  (b)  And  faith, 
which  trusts  the  Wor^i  of  God  in  the  water.  See  references  on 
the  power  of  faith.  Faith  that  does  not  cleave  to  the  water, 
but  to  the  Word.  With  the  Word  of  God  baptism  is  (1)  a 
gracious  water  of  life;  a  water  in  which  God  has  put  all  his 
grace,  hence  it  works  life.  Tit  3,  5-7;  Eph  2,  8.  (2)  And  a 
washing  of  regeneration  in  the  Holy  Spirit.  Baptism  is  our 
Pentecost. 

V.  What  Baptism  signifies  (Rom  6,  4).  Its  Obligations,  (a) 
That  the  old  Adam  in  us  should,  by  daily  sorrow  and  repent- 
ance, be  drowned  and  die,  with  all  sins  and  evil  lusts.  The 
old  heart  is  no  more  to  rule  in  us.  Eph  4,  22-24;  Rom  6,  12- 
14;  2  Cor  7,  10;  Ps  32,  5.  (b)  And  again  a  new  man  daily 
come  forth  and  arise,  who  shall  live  before  God  in  righteous- 
ness and  purity  forever  (Rom  6,  4;  Gal  2,  20;  Phil  3,  12;  2 
Cor  5,  15-17;  Eph  4,  24;  Col  3,  10;  Acts  2,  42;  2  Pet  3,  18). 

VI.  The  Mode  of  Baptism.  Lutherans  hold  that  the  mode 
of  baptism  is  no  essential  part  of  the  sacrament,  any  more  than 
the  mode  of  celebrating  the  Lord's  Supper  is  essential  to  it. 
Neither  the  meaning  of  the  word  baptism,  nor  the  occasion  of 
its  administration  in  the  Scriptures  (Mt  3;  Jn  3,  22-23;  4,  1-2; 
Acts  2,  41;  8,  12;  8,  36-38;  9,  18;  10,  47-48;  16,  15;  16,  33)  show 
how  the  sacrament  was  administered.  The  instances  referred 
to,  and  the  analogy  of  Old  Testament  ordinances  (Num  19, 
13-21;  Lev  14,  7;  14,  16-51;  16,  14-15)  and  expressions  (Is  3, 
15;  Ezek  36,  25;  Heb  10,  22),  indicate  pouring  and  what  is 
called  sprinkling  as  quite  as  likely,  to  say  the  least,  as  immer- 
sion. For  these  and  other  reasons  the  Lutheran  Church  bap- 
tizes by  sprinkling  or  affusion.  The  Greek  word  from  which 
baptize  is  derived  signified,  at  the  time  of  the  apostles,  all 
purifications,  whether  by  pouring  or  by  immersion  (Eccles  34, 
30;  Mk  7,  4;  Lk  11,  38;  Heb  9,  10). 

VII.  The  Subjects  of  Baptism.  Infant  Baptism.  Two  ser- 
mons on  Mt  3,  1-17,  at  the  baptism  of  Prince  Bernhard,  1540. 
See  above.  Vol  13,  373,  §8  ff.,  the  deaf  mute.  Vol  11,  79, 
§18-47,  the  centurion's  servant  healed.  Vol.  14,  207,  §24-27,  the 
palsied  man  healed.  A  letter  to  two  pastors  on  the  Anabap- 
tists, 1528.     Thoughts  on  lay  baptism  (Nothtaufe),  1542. 

Children  should  be  baptized,  because 

(1)  Our  Lord  declares.  To  such  belongeth  the  kingdom  of 
God  (Mk  10,  14-16).  Hence  they  are  entitled  to  enter  it  by 
baptism. 

(2)  Christ  directs  us  to  bring  the  little  children  to  him,  and 
we  should  do  it  in  the  way  he  appointed,  by  baptizing  and 
teaching  them  (Mt  19,  14;  28,  19-20). 

(3)  As  in  the  Old  Testament  children  were  received,  so  also 


LUTHER'S  LARGE  CATECHISM.  173 

are  we  assured  in  the  new  covenant,  "The  promise  is  unto  you, 
and  to  your  children"  (Acts  2,  39). 

(4)  The  Bible  speaks  of  entire  families  being  baptized  by 
the  apostles  (Acts  16,  15;  16,  33;  1  Cor  1,  16),  and  there  is  no 
reference  to  children  being  excluded. 

(5)  Because  every  baptism,  even  that  of  adults,  is  essen- 
tially an  infant  baptism,  for  our  Lord  says:  "Verily,  I  say 
unto  you,  except  ye  turn,  and  become  as  little  children,  ye 
shall  in  no  wise  enter  into  the  kingdom  of  heaven"  (Mt  18, 
3).     . 

Children  were  to  receive  circumcision,  the  token  of  the  cov- 
enant God  made  with  Abraham,  and  the  seal  of  the  righteous- 
ness of  faith;  so  now  children  ought  to  be  baptized  and  receive 
the  token  of  the  new  covenant,  the  seal  of  the  same  righteous- 
ness of  faith. 

That  infants  are  to  be  baptized  is  taught  in  Jn  3,  5-6  and  Mt 
28,  19-20;  from  this  universal  rule  infants  cannot  be  excluded 
(Mk  10,  13-14;  Mt  18,  6-11;  1  Cor  1,  16;  Gen  17,  7;  17,  12-14; 
Acts  2,  39). 

Further,  (a)  Infants  belonged  to  the  Old  Testament  church 
(Gen  17,  12)  and  the  New  is  not  more  exclusive  than  the  Old. 
(b)  _  Origen,  born  85  years  after  St.  John  died,  and  other 
Christian  fathers,  assert  that  infant  baptism  was  handed  down 
to  their  age  from  the  days  of  the  apostles,  (c)  Infant  bap- 
tism was  the  universal  practice  of  the  Christian  Church  till 
the  time  of  the  Reformation;  since  then  only  a  very  small 
part  of  the  Christian  Church  has  excluded  children  from  bap- 
tism. 

Christian  Missions.  "Go  ye  therefore,  and  make  disciples  of 
all  the  nations,  baptizing  them  into  the  name  of  the  Father 
and  of  the  Son  and  of  the  Holy  Spirit,"  into  the  name  of  the 
three  persons  of  the  Godhead,  of  whom  we  learned  in  the 
Apostles'  Creed.  Christ's  baptismal  commission  is  here  con- 
tained in  his  great  missionary  command.  Both  become  more 
significant  when  considered  together.  They  should  not  be 
separated.  All  nations  are  to  be  discipled  by  baptizing  and 
teaching. 


FIFTH  PART. 

Sacrament  of  the  Xorb's  Supper 

242.  Having  treated  holy  baptism  from  a  threefold  point 
of  view,  we  find  it  expedient  to  speak  of  the  second  Sacra- 
ment likewise  under  the  three  headings:  What  it  is,  what 
its  benefits  are,  and  who  should  receive  it.  Our  authority 
in  the  premises  shall  be  the  words  used  by  Christ  in  insti- 
tuting this  Sacrament,  with  which  everyone  who  desires  to 
be  a  Christian  and  go  to  the  Lord's  Supper  should  be  famil- 
iar. For  we  are  not  disposed  to  sanction  the  admission  to 
and  the  partaking  of  the  Sacrament  on  the  part  of  people 
who  do  not  know  what  they  are  to  receive  and  what  they 
come  for.    The  words  in  question  are  as  follows : 

"Our  Lord  Jesus  Christ,  in  the  night  in  which  he  was 
betrayed,  took  bread;  and  when  he  had  given  thanks, 
he  brake  it,  and  gave  it  to  his  disciples,  saying :  Take, 
eat;  this  is  my  body  which  is  given  for  you;  this  do 
in  remembrance  of  me." 

"In  like  manner,  when  he  had  supped,  he  took  also 
the  cup,  and  when  he  had  given  thanks,  he  gave  it  to 
them,  saying,  Drink  ye  all  of  it;  this  cup  is  the  New 
Testament  in  my  blood,  which  is  shed  for  you  for  the 
remission  of  sins;  this  do,  as  oft  as  ye  drink  it,  in  re- 
membrance of  me."  Mt  26,  26ff.;  Mk  14,  22  ff.;  Lk 
22,  19  ff.;  1  Cor  11,  23  H. 

243.  We  have  no  wish  on  this  occasion  to  dispute  or 
contend  with  those  who  blaspheme  and  desecrate  this  sac- 
rament; but  we  will  first  consider,  as  we  did  in  the  case  of 
baptism,  wherein  the  power  of  this  sacrament  lies,  namely, 

174 


LUTHER'S  LARGE  CATECHISM.  175 

in  God's  Word  and  ordinance  or  command,  which  is  the 
chief  thing  to  be  considered.  For  the  Lord's  Supper  was  not 
invented  or  instituted  by  any  man.  It  was  instituted  by 
Christ  without  man's  counsel  or  suggestion.  The  result  is 
that,  analogous  to  the  Ten  Commandments,  the  Lord's 
Prayer  and  the  Creed,  which  remain  unimpaired  in  their  es- 
sence and  authority,  irrespective  of  man's  disposition  to 
obey,  to  pray  and  to  believe,  this  most  precious  Sacrament 
remains  unimpaired  both  in  essence  and  quality,  regard- 
less of  man's  worthiness  when  he  uses  it.  What!  do  you 
think  God  is  so  influenced  by  our  faith  and  conduct  as  to 
permit  them  to  affect  his  ordinances?  All  temporal  things 
remain  as  God  created  and  ordained  them,  regardless  of 
how  we  treat  them.  This  must  always  be  maintained. 
This  argument  can  not  be  used  too  zealously;  for  it  is  a 
thorough  refutation  of  all  the  fustian  of  the  sectarians,  who, 
contrary  to  the  Word  of  God,  view  the  Sacraments  as  hu- 
man performances. 

244.  Now,  what  is  the  Sacrament  of  the  Altar?  Answer: 
It  is  the  true  body  and  blood  of  our  Lord  Jesus  Christ,  in 
and  under  the  bread  and  wine  which  Christians  are  com- 
manded by  the  Word  of  Christ  to  eat  and  to  drink.  As  we 
said,  when  speaking  of  baptism,  that  it  is  not  simply  water ; 
so  we  say  here  that  the  Lord's  Supper  is  bread  and  wine,  but 
not  ordinary  bread  and  wine  as  served  at  table.  It  is  bread 
and  wine  comprehended  in  and  connected  with  God's  Word. 

245.  It  is  the  Word,  I  maintain,  that  constitutes  this 
sacrament,  and  determines  the  difference  between  ordinary 
bread  and  wine  and  a  sacrament  the  name  of  which  express- 
es what  it  is :  Christ's  body  and  blood.  For  it  is  said :  "Ac- 
cedat  verbum  ad  elementum,  et  fit  sacramentum,"  "Let  the 
Word  be  joined  to  the  element,  and  it  becomes  a  sacrament." 
This  saying  of  St.  Augustine  is  so  explicit  and  so  well  put 
that  it  is  doubtful  if  he  has  said  anything  better.  The  Word 
must  make  the  element  a  sacrament;  otherwise  it  remains 
a  mere  element.  Now,  it  is  not  the  word  and  institution  of 
a  prince  nor  emperor,  but  of  Supreme  Majesty,  at  whose 
feet  all  creatures  should  fall  and  cry :    Yes,  it  is  as  he  says ; 


176  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  should  accept  it  with  all  honor,  fear  and  humility.  With 
this  Word  you  can  strengthen  your  conscience  and  say: 
Let  a  hundred  thousand  devils,  with  all  the  fanatics,  come, 
saying.  How  can  bread  and  wine  be  Christ's  body  and  blood? 
Still  I  know  that  all  the  spirits  and  learned  men  together 
have  not  wisdom  to  compare  with  the  smallest  degree  of 
that  of  the  Divine  Majesty.  Now,  we  have  here  Christ's 
own  words:  "Take,  eat;  this  is  my  body."  "Drink  ye  all 
of  it."  "This  cup  is  the  New  Testament  in  my  blood,"  etc. 
To  this  we  will  cling,  and  we  will  see  who  shall  dare  to  exalt 
his  authority  over  Christ's,  and  to  alter  what  he  has  taught. 
While  it  is  true  that  you  have  nothing  but  bread  and  wine 
if  you  take  away  the  Word  or  if  you  fail  to  take  it  into  con- 
sideration, it  is  assuredly  true,  likewise,  that  you  have 
Christ's  body  and  blood  when  Word  and  element  remain 
together,  as  they  shall  and  must.  For  as  we  have  it  from 
the  mouth  of  Christ,  so  it  is;  he  cannot  lie  nor  deceive. 

246.  On  this  authority  it  is  now  easy  to  answer  all  ques- 
tions with  which  people  vex  themselves;  such  as  whether 
or  no  a  wicked  priest  may  officiate  and  administer  the  Sacra- 
ment, and  like  questions.  For  here  we  conclude  and  say: 
Although  a  rogue  administers  the  Lord's  Supper  or  even 
takes  it,  it  is  the  true  Sacrament,  that  is,  Christ's  body  and 
blood,  just  as  when  one  uses  it  most  worthily.  For  it  is  not 
based  upon  human  holiness,  but  upon  the  divine  Word.  As 
no  saint  on  earth,  yea,  no  angel  in  heaven,  can  change  bread 
and  wine  into  Christ's  body  and  blood,  so  likewise  no  person 
can  change  or  transform  the  Sacrament,  even  though  it  be 
misused.  For  the  Word  by  which  it  was  instituted  a  sacra- 
ment is  not  rendered  false  because  of  an  individual's  un- 
worthiness  or  unbelief.  Christ  does  not  say :  If  you  believe 
or  are  worthy,  you  have  my  body  and  blood.  He  says: 
Take,  eat  and  drink ;  this  is  my  body  and  blood.  Likewise, 
he  says,  "This  do" ;  namely,  what  I  now  do,  what  I  institute, 
give  to  you,  and  tell  you  to  receive.  That  is  practically 
saying:  God  gives,  whether  you  are  unworthy  or  worthy; 
you  have  here  his  body  and  blood  by  virtue  of  the  power 
of  these  words,  which  are  coupled  with  the  bread  and  wine. 


LUTHER'S  LARGE  CATECHISM.  177 

Mark  this  and  remember  it  well;  for  on  these  words  is 
based  all  our  argument,  protection  and  defense  against  all 
errors  and  temptations  that  have  arisen  or  may  yet  arise. 

247.  We  have  briefly  considered  the  first  part,  namely, 
the  essence  of  this  Sacrament.  We  now  come  to  its  power 
and  blessing,  which  is  a  most  important  part,  as  we  should 
know  what  we  go  for  and  what  we  receive.  This  is  plainly 
evident  from  the  words  just  quoted :  This  is  my  body  and 
blood,  given  and  shed  for  you  for  the  remission  of  sins.  In 
other  words,  we  go  to  the  Communion  because  we  receive 
there  a  treasure  through  and  in  which  we  obtain  the  for- 
giveness of  sins.  How  so  ?  There  stand  the  words  through 
which  this  is  imparted !  When  he  bids  me  go  to  eat  and  to 
drink,  it  is  with  the  intent  that  it  should  be  mine  and  be 
a  source  of  blessing  to  me  as  a  pledge  and  earnest  thereof, 
yea,  as  the  very  gift  in  which  I  am  to  find  shelter  against 
sin,  death  and  every  misfortune. 

248.  Therefore,  it  is  appropriately  named  the  food  of 
the  soul,  since  it  nourishes  and  strengthens  the  new  man. 
While  it  is  true  that  through  baptism  we  are  first  born 
anew,  our  human  flesh  and  blood  have  not  lost  their  old 
skin.  There  are  so  many  hindrances  and  temptations  of 
the  devil  and  the  world  that  we  often  grow  weary  and  heavy 
laden,  and  at  times  even  stumble.  Therefore  the  Lord's 
Supper  is  given  for  daily  food  and  sustenance,  that  our  faith 
may  refresh  and  strengthen  itself  and  not  fall  back  in  the 
battle  but  grow  continually  stronger.  The  new  life  should 
be  one  that  develops  and  advances,  but  at  the  same  time 
it  must  endure  a  great  deal.  For  the  devil  is  truly  an  angry 
foe;  when  he  sees  that  we  are  on  our  guard  against  him, 
fighting  the  old  man  in  us,  and  that  he  cannot  overpower 
us  by  his  might,  he  will  try  stealthy  and  wily  methods  and 
use  all  his  arts,  never  ceasing  until  at  last  he  wears  us  out, 
so  that  we  either  renounce  our  faith  or  go  so  far  as  to  yield 
hands  and  feet  and  to  become  dispirited  or  indifferent. 
For  such  times  this  comfort  is  oflFered ;  when  the  heart  feels 
too  sorely  pressed  it  may  draw  renewed  strength  and  com- 
fort from  the  Lord's  Supper. 


178  LUTHER  ON  CHRISTIAN  EDUCATION. 

249.  But  here  our  clever  and  learned  wiseacres  twist 
themselves  out  of  shape  as  they  clamor  and  bluster:  How 
can  bread  and  wine  forgive  sins  or  strengthen  faith?  Yet, 
they  are  aware  that  we  do  not  claim  this  of  bread  and  wine 
— in  itself,  bread  is  bread — but  of  that  bread  and  wine  which 
are  Christ's  body  and  blood  and  with  which  the  Word  is 
coupled.  These,  we  repeat,  are  the  treasure.  Now,  this 
treasure  is  conveyed  and  communicated  to  us  in  no  other 
way  than  through  the  words  "given  and  shed  for  you  for  the 
forgiveness  of  sins."  In  these  you  receive  the  double  assur- 
ance that  it  is  Christ's  body  and  blood,  and  that  it  is  yours 
as  your  treasure  and  gift.  Now,  Christ's  body  can  never 
be  a  fruitless  and  vain  thing,  accomplishing  nothing  and 
benefiting  none.  Yet,  however  great  the  treasure  may  be  in 
itself,  it  must  be  contained  in  the  Word  and  offered  to  us 
through  the  Word,  or  we  could  never  know  of  it  nor  seek  it. 

250.  Therefore,  their  talk  amounts  to  nothing  who  say 
that  the  body  and  blood  of  Christ  are  not  given  or  shed 
for  us  in  the  Lord's  Supper  and  that  hence  we  cannot  have 
forgiveness  of  sins  in  the  Sacrament.  Although  the  work 
was  finished  on  the  cross  and  salvation  there  secured,  yet  it 
cannot  come  to  us  in  any  other  way  than  through  the  Word. 
How  should  we  know  that  it  was  finished  and  is  offered  to 
us  if  it  had  not  been  proclaimed  by  preaching,  by  word  of 
mouth?  Whence  do  they  know  of  forgiveness  or  how  can 
they  lay  hold  of  it  and  appropriate  it  to  themselves,  who 
do  not  abide  by  and  believe  the  Scriptures  and  the  Gospel? 
Now,  the  whole  Gospel  and  the  article  of  the  Creed,  "I  be- 
lieve in  the  holy  Christian  church,  the  forgiveness  of  sins," 
etc.,  are  incorporated  in  the  Lord's  Supper  and  offered  to  us 
by  the  Word.  Why  should  we  allow  this  treasure  to  be  torn 
from  the  Sacrament?  They  must  still  confess  that  these 
(the  words  of  Christ  we  have  quoted)  are  the  very  words  we 
hear  everywhere  in  the  Gospel.  Yea,  they  dare  no  more  say 
that  these  words  in  the  Sacrament  are  worthless  than  to 
say  that  the  whole  Gospel  or  the  Word  of  God  apart  from 
the  Sacrament  is  worthless. 

251.  We  have  so  far  considered  the  Lord's  Supper  as 


LUTHER'S  LARGE  CATECHISM.  179 

such  from  the  standpoint  of  its  essence  and  blessings.  It 
remains  for  us  to  consider  its  power  and  blessings  in  their 
relation  to  the  recipient.  We  answer  most  briefly,  as  we 
said  above  of  baptism  and  frequently  elsewhere:  Whoever 
believes  these  words  has  what  the  words  declare  and 
bring.  For  they  are  not  spoken  or  preached  to  stone  or- 
wood,  but  to  those  who  hear  them,  to  whom  Christ  says: 
"Take,  eat,"  etc.  And  inasmuch  as  he  offers  and  promises 
forgiveness  of  sins,  there  is  no  other  way  of  receiving  it  than 
by  faith.  This  faith  he  himself  demands  in  his  Word  when 
he  says:  "Given  and  shed  for  you."  As  if  he  should  say: 
Therefore,  I  give  it  and  bid  you  eat  and  drink,  that  you 
may  accept  it  and  enjoy  it.  Now,  he  who  takes  to  heart 
these  words  and  believes  that  they  are  true,  has  what  the 
words  declare.  But  he  who  does  not  believe  has  it  not, 
because  he  allows  it  to  be  offered  to  him  in  vain  and  refuses 
to  enjoy  this  gracious  blessing.  The  treasure  is  indeed 
disclosed  and  before  everyone's  door,  yea,  upon  his  table. 
It  is  necessary,  however,  that  you  take  it  and  confidently 
believe  it  is  just  as  the  words  tell  you. 

252.  Now,  this  is  all  that  is  required  of  a  Christian  as 
preparation  to  receive  the  Sacrament  worthily.  For  since 
this  treasure  is  offered  in  words,  it  can  be  grasped  and  ap- 
propriated only  by  the  heart.  Such  a  gift  and  eternal  bless- 
ing cannot  be  seized  by  the  hand.  Fasting  and  prayer 
and  like  things  may  have  their  place  as  an  external  prepara- 
tion and  youthful  discipline  that  there  may  also  be  a  rever- 
ential and  modest  bodily  attitude  towards  the  body  and 
blood  of  Christ.  However,  that  which  is  given  in  and  with 
the  Sacrament  cannot  be  grasped  nor  appropriated  by  our 
body.  It  is  accomplished  by  faith  in  the  heart,  which  dis- 
cerns this  treasure  and  desires  it.  This  is  sufficient  for  all 
ordinary  instruction  on  the  Lord's  Supper.  Whatever  re- 
mains to  be  said  on  it  is  more  appropriate  for  another  oc- 
casion. 

253.  In  conclusion,  the  fact  that  we  possess  the  right 
understanding  and  doctrine  of  the  Lord's  Supper  should  sug- 
gest the  exhortation  and  entreaty  not  to  permit  this  great 


180  LUTHER  ON  CHRISTIAN  EDUCATION. 

treasure,  which  is  daily  administered  and  distributed  among 
Christians,  not  to  be  offered  in  vain. 

What  I  mean  is,  that  people  who  lay  claim  to  Christianity 
should  make  preparation  often  to  receive  the  blessed  Sacra- 
ment. For  it  is  evident  that  we  are  liable  to  grow  careless 
and  indolent  in  its  observance.  Many  who  hear  the  Gospel, 
since  the  pope's  nonsense  has  been  put  away  and  we  are 
free  from  his  oppression  and  authority,  let  a  year,  or  two 
or  three  years,  or  even  longer  time,  elapse  without  re- 
ceiving the  Sacrament,  as  if  they  were  such  strong  Chris- 
tians that  they  had  no  need  of  it.  Some  who  are  kept  from 
going  allege  as  ground  my  teaching  that  none  should  go 
unless  they  feel  themselves  impelled  by  hunger  and  thirst 
therefor.  Others  maintain  that  it  is  a  matter  of  choice 
and  not  necessary;  that  it  is  sufficient  if  they  believe  in 
other  respects.  Thus  the  majority  become  altogether  gross 
and  at  last  despise  both  the  Sacrament  and  God's  Word. 

254.  While  we  repeat  what  has  been  said  before  that  we 
should  not,  for  our  life,  drive  or  coerce  anyone  in  this  re- 
spect lest  the  old  regime  of  murdering  souls  should  be 
ushered  in  once  more,  let  it  be  understood  that  people  who 
for  a  long  time  stand  aloof  and  abstain  from  the  Sacrament 
are  not  to  be  considered  Christians.  Christ  did  not  insti- 
tute it  to  be  treated  as  a  mere  spectacle ;  it  was  his  command 
to  Christians  to  eat  and  drink,  and  thereby  to  remember 
him.  True  Christians  who  prize  and  value  this  Sacrament 
will  certainly  urge  and  persuade  themselves  to  partake. 
But  there  are  the  plain  people  and  the  weak,  who  also  would 
like  to  be  Christians.  In  order  to  induce  these  to  see  the 
reason  and  necessity  for  honoring  the  Sacrament,  let  us 
devote  a  little  attention  to  this  point.  As  in  other  matters, 
it  is  not  sufficient  merely  to  teach  with  fidelity,  love  and 
patience,  but  daily  exhortations  also  are  needed;  so  it  is 
necessary  to  persist  in  preaching  on  the  subject  in  question 
lest  people  should  become  indolent  or  indifferent.  For  we 
know  that  the  devil  always  opposes  this  and  every  other 
feature  of  Christianity,  seeking  to  hound  and  drive  away 
whom  he  can. 


LUTHER'S  LARGE  CATECHISM.  181 

255.  In  the  first  place,  we  have  a  plain  text  in  Christ's 
Words :  "This  do  in  remembrance  of  me."  These  are  words 
of  precept  and  command;  thereby  all  who  would  be  Chris- 
tians are  enjoined  to  receive  the  Sacrament.  They  are  words 
addressed  to  disciples;  hence,  whoever  would  be  one  of 
their  number,  let  him  inwardly  and  outwardly  adhere  to 
the  Sacrament — not  from  compulsion  as  coerced  by  men, 
but  to  please  and  obey  the  Lord  Christ.  But  you  may  say: 
Still  it  is  written  in  this  same  connection,  "As  oft  as  ye  do 
it,"  which  shows  that  he  never  forces  anyone  but  leaves  it 
to  our  own  free  choice.  I  answer,  that  is  true,  but  it  is  not 
written  that  we  should  never  partake.  Indeed,  the  very, 
words,  "As  oft  as  ye  do  it,"  imply  that  we  should  do  it 
often.  And  these  words  are  added  because  Christ  desires 
the  Sacrament  to  be  untrammeled  by  regulations  as  to  time, 
unlike  the  Passover  of  the  Jews,  which  the  people  were 
obliged  to  celebrate  only  once  a  year,  and  then  it  must  be 
on  the  evening  of  the  fourteenth  day  of  the  first  full  moon, 
not  varying  a  day.  Num  9,  5.  Christ's  Words  mean:  I 
institute  for  you  an  Easter  festival  or  supper,  of  which 
you  are  to  partake,  not  just  on  this  evening  once  a  year,  but 
you  shall  enjoy  it  frequently,  when  and  where  you  choose, 
according  to  the  opportunity  and  need  of  each  one,  and 
being  bound  to  no  definite  place  or  time.  Yet  the  pope  after- 
ward perverted  it  and  made  of  it  a  Jewish  festival. 

256.  Thus  you  see  no  liberty  is  granted  to  treat  the  Sac- 
rament with  contempt.  To  dispense  with  the  Sacrament 
without  positive  hindrance  for  a  long  time  and  to  feel  no 
desire  for  it — that  I  call  treating  the  Lord's  Supper  with 
contempt.  If  you  wish  such  liberty,  then  take  even  a  little 
more  and  cease  to  be  a  Christian,  then  you  need  not  believe 
or  pray — ^for  one  is  as  much  Christ's  commandment  as  the 
other.  But  if  you  desire  to  be  a  Christian,  you  must  ever, 
from  time  to  time,  satisfy  this  mandate  and  obey.  For  such 
a  commandment  should  ever  move  you  to  rigidly  examine 
your  inner  life  and  reflect :  What  manner  of  Christian  am 
I  ?  Were  I  a  Christian,  I  would  always  have  at  least  a  little 
longing  to  do  what  my  Lord  commanded  me  to  do. 


182  LUTHER  ON  CHRISTIAN  EDUCATION. 

257.  Now,  that  we  treat  the  Sacrament  in  so  gingerly  a 
fashion,  we  feel  what  sort  of  Christians  we  were  under  the 
papacy,  when  we  so  felt  the  force  of  man's  authority  that 
we  were  driven  not  by  desire,  nor  by  love,  not  even  by  con- 
sideration for  the  command  of  Christ,  but  by  fear  alone. 
We,  however,  compel  or  drive  no  one,  and  no  one  should 
partake  of  it  merely  to  serve  and  please  us.  That  Christ 
desires  it  and  that  it  is  pleasing  to  him,  should  be  enough  to 
arouse  and  prompt  you.  We  should  not  allow  ourselves  to 
be  forced  by  man  either  to  believe  or  to  do  good.  All  we  do 
is  to  instruct  and  admonish  you  as  to  your  duty,  not  for  our 
sake,  but  for  your  own.  He  coaxes  and  invites  you;  if  you 
despise  it  you  must  answer  for  it  yourself.  This  is  the  first 
point;  it  has  been  written  especially  for  the  benefit  of  the 
cold  and  indifferent,  that  they  may  come  to  their  senses  and 
awaken.  It  is  certainly  true,  as  I  have  experienced  myself, 
and  everyone  will  find  out  for  himself,  that  if  we  withdraw 
from  the  Sacrament  we  grow  coarser  and  colder  from  day 
to  day  and  soon  ignore  it  altogether.  But  if  we  go  often  to 
the  Lord's  Supper,  we  must  from  time  to  time  examine  our 
hearts  and  consciences  and  conduct  ourselves  as  those  who 
are  anxious  to  be  right  with  God.  Accordingly  as  we  do  so 
will  our  hearts  be  warmed  and  enkindled,  thus  avoiding  be- 
coming entirely  cold. 

258.  But  do  you  ask.  What  if  I  feel  that  I  am  not  pre- 
pared? I  answer:  That  is  my  trial  also,  coming  from  the 
old  order  under  the  pope,  when  we  tortured  ourselves  to  be 
perfectly  clean  that  God  himself  might  find  no  flaw  in  us. 
Wherefore,  we  became  so  timid  that  everyone  was  instantly 
shocked  when  he  paused  to  reflect,  and  said:  Alas!  I  am 
not  worthy.  There  nature  and  reason  compare  our  un- 
worthiness  with  the  great  and  priceless  blessing.  It  is  like 
a  dark  lantern  in  comparison  with  the  clear  sun,  or  like 
refuse  compared  to  precious  stones.  Because  nature  and 
reason  see  this  contrast,  men  will  not  partake  of  the  Lord's 
Supper,  but  wait  until  they  shall  be  prepared,  week  after 
week  and  one  half-year  after  another.  But  if  you  are  to  be 
concerned  about  how  good  and  pure  you  are  and  to  strive 


LUTHER'S  LARGE  CATECHISM.  183 

that  nothing  may  sting  your  conscience  before  you  go,  then 
you  may  never  go. 

We  are  then  to  make  a  distinction  here  between  men. 
The  insolent  and  unruly  are  to  be  forbidden  to  come,  for 
they  are  not  fit  to  receive  forgiveness  of  their  sins,  since 
they  do  not  desire  it  and  are  unwilling  to  lead  a  godly  life. 
The  others,  however,  who  are  not  coarse  and  dissolute  peo- 
ple, but  anxious  to  be  godly,  should  not  absent  themselves, 
even  though  in  other  respects  they  be  weak  and  infirm.  As 
Hilary  said :  "Unless  a  person  has  committed  a  sin  by  which 
he  has  forfeited  his  Christian  standing  and  for  which  he 
should  by  right  be  expelled  from  the  congregation,  he  should 
not  exclude  himself  from  the  Sacrament  lest  he  deprive  him- 
self of  life."  No  one  will  attain  that  degree  of  perfection 
where  he  will  not  retain  many  daily  infirmities  in  his  flesh 
and  blood. 

259.  Hence,  people  with  such  misgivings  should  learn  that 
the  highest  and  best  attainment  is  to  know  that  our  Sacra- 
ment depends  not  upon  our  worthiness.  We  are  not  bap- 
tized because  we  are  worthy  and  holy,  nor  do  we  go  to  con- 
fession pure  and  without  sin;  on  the  contrary,  we  go  as 
poor,  miserable  beings  and  just  because  we  are  unworthy 
in  ourselves ;  excluded  is  only  he  who  does  not  desire  grace 
and  absolution  or  one  who  never  thinks  of  amending  his 
life.  But  he  who  earnestly  desires  grace  and  consolation 
should  persuade  himself  to  go,  and  should  let  no  one  deter 
him,  saying:  I  earnestly  desire  to  be  worthy,  but  I  come 
not  in  my  worthiness;  I  come  depending  upon  thy  Word, 
because  thou  hast  commanded  it,  and  as  one  anxious  to 
be  thy  disciple,  no  matter  how  insignificant  my  worthiness. 
But  it  is  hard  to  do  this.  For  we  are  hindered  by  our  natural 
disposition  to  look  more  to  ourselves  than  to  the  lips  of 
Christ  and  the  words  proceeding  from  them.  Human  na- 
ture is  constrained  to  such  a  course  by  its  desire  securely 
to  rely  upon  itself ;  where  it  cannot  do  this,  it  will  not  move. 
Let  this  suffice  for  the  first  part. 

260.  In  the  second  place,  a  promise  is  attached  to  this 
commandment,   as   mentioned   above,   which   should    most 


184  LUTHER  ON  CHRISTIAN  EDUCATION. 

forcibly  prompt  and  impel  us.  Here  stand  the  loving  and 
precious  words:  "This  is  my  body,  given  for  you.  This  is 
my  blood,  shed  for  you  for  the  remission  of  sins."  These 
words,  I  said,  are  not  preached  to  wood  and  stone,  but  to 
me  and  to  you;  otherwise  Christ  might  as  well  have  been 
silent  and  have  refrained  from  instituting  a  Sacrament. 
Therefore,  reflect,  and  include  yourself  in  this  word  "you," 
that  he  may  not  speak  with  you  in  vain. 

261.  In  this  Sacrament  he  offers  us  all  the  treasures  he 
brought  from  heaven  for  us,  to  which  he  invites  us  most 
graciously  in  other  passages;  as  when  he  says  in  Matthew 
11,  28:  "Come  unto  me  all  ye  that  labor  and  are  heavy 
laden  and  I  will  give  you  rest."  Now  it  is  a  sin  and  a 
shame  that,  when  he  tenderly  and  faithfully  calls  and  ex- 
horts us  to  possess  ourselves  of  the  greatest  and  most  pre- 
cious blessing,  we  should  want  to  be  strangers  to  it — 
neglecting  the  Lord's  Supper  so  long  that  at  length,  cold 
and  hardened,  we  have  lost  all  desire  and  love  for  it. 

Beware  of  regarding  the  Sacrament  as  a  dangerous  thing 
from  which  to  flee.  It  is  rather  an  exceedingly  salutary 
and  soothing  medicine,  helpful  and  quickening  to  both  soul 
and  body;  for  when  the  soul  has  been  cured,  the  body  has 
benefited,  likewise.  Why,  then,  act,  as  if  the  Sacrament 
were  a  poison  which  we  eat  to  our  death?  That  those  who 
despise  the  Sacrament  and  lead  unchristian  lives  receive  it 
to  their  hurt  and  condemnation  is  undeniable.  For  such,  the 
Lord's  Supper  can  be  no  more  beneficial  than  can  the  food 
be  to  a  patient  who  willfully  disobeys  the  advice  of  his 
physician  in  what  he  eats.  But  they  who  feel  their  weak- 
ness and  are  anxious  to  be  rid  of  it,  desirous  of  help,  must  not 
regard  and  use  the  Sacrament  otherwise  than  as  a  precious 
antidote  against  the  poison  in  their  own  systems.  Here  in 
the  Lord's  Supper  you  receive  from  the  lips  of  Christ  for- 
giveness of  sins,  which  includes  and  brings  with  it  God's 
grace  and  Spirit,  with  all  their  gifts,  protection,  refuge  and 
power  against  death  and  the  devil  and  all  evil. 

262.  Thus,  you  have  on  God's  part  both  Christ's  com- 
mand and  promise,  while  on  your  part  you  should  be  im- 


LUTHER'S  LARGE  CATECHISM.  185 

pelled  by  your  own  need,  which  weighs  upon  you  and  for 
the  sake  of  which  comes  this  command,  invitation  and 
promise.  For  Christ  himself  says  in  Matthew  9,  12:  "They 
that  are  whole  have  no  need  of  a  physician,  but  they  that 
are  sick."  The  sick  are  those  weary  and  heavy  laden  with 
sin,  fear  of  death,  and  trials  by  the  flesh  and  the  devil.  If 
you  are  heavy  laden  and  feel  your  infirmities,  then  go  joy- 
fully to  the  Sacrament  and  be  refreshed,  comforted  and 
strengthened.  If  you  wait  till  you  are  rid  of  your  burden 
to  come  pure  and  worthy  to  the  Sacrament,  then  you  must 
stay  away  forever;  for  he  passes  judgment  and  says,  If 
you  are  pure  and  godly,  you  have  no  need  of  me  and  I  have 
no  need  of  you.  Hence,  they  alone  are  unworthy  who  do 
not  feel  their  infirmities  and  will  not  admit  themselves 
to  be  sinners. 

263.  But  you  ask :  What  shall  I  do  if  I  cannot  feel  thi^ 
need,  nor  experience  hunger  and  thirst  for  the  Sacrament? 
I  answer:  For  those  who  do  not  feel  their  need,  I  know 
of  no  better  counsel  than  that  they  deeply  explore  their  own 
bosoms  and  see  if  they  are  not  made  also  of  flesh  and  blood. 
If  you  discover  that  you  are,  then  you  will  be  benefited  by 
turning  to  Paul's  Epistle  to  the  Galations  (5,  19-21)  and 
hearing  what  are  the  fruits  of  the  flesh :  "Now  the  works  of 
the  flesh  are  manifest,  which  are  these:  fornication,  un- 
cleanness,  lasciviousness,  idolatry,  sorcery,  enmities,  strife, 
jealousies,  wraths,  factions,  divisions,  parties,  envyings, 
drunkenness,  revellings,  and  such  like."  Therefore,  if  you 
cannot  feel  the  need,  still  believe  the  Scriptures;  they  will 
tell  you  no  lie,  for  they  know  your  flesh  better  than  you  do 
yourself.  Yea,  Paul  further  concludes ;  "I  know  that  in  me, 
that  is,  in  my  flesh,  dwelleth  no  good  thing."  Rom  7,  18. 
If  Paul  dares  to  speak  thus  of  his  flesh,  surely  we  will  not 
pretend  to  be  better  or  holier  than  he.  That  we  do  not  feel 
our  sin  is  all  the  worse;  for  it  is  a  sign  that  our  flesh  is 
leprous  flesh,  which  feels  nothing  and  yet  its  disease  rages 
and  consumes  all  around  it.  As  we  said,  even  if  you  are 
utterly  dead  in  sin,  believe  the  Scriptures,  which  pass  this 
judgment  upon  you.     In  short,  the  less  you  feel  your  sins 


186  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  infirmities,  the  more  reason  you  have  to  go  to  the  Sacra- 
ment to  seek  a  remedy. 

264.  In  the  second  place,  look  about  you  and  see  if  you 
are  not  in  the  world;  or  if  you  do  not  know  it,  then  ask 
your  neighbor  about  it.  And  if  you  are  in  the  world,  think 
not  that  sin  and  misery  shall  not  visit  you.  Then  conduct 
yourself  as  one  who  would  be  godly  and  hold  to  the  Gos- 
pel, and  observe  if  no  one  will  be  your  foe,  doing  you  in- 
jury, injustice  and  violence  and  thus  giving  you  occasion 
for  sin  and  wrong-doing.  If  you  have  not  experienced  this 
opposition,  then  learn  it  from  the  Scriptures,  which  every- 
where testify  to  such  conduct  on  the  part  of  the  world. 

265.  Besides  the  flesh  and  the  world,  you  will  have  the 
devil  about  you,  whom  you  will  not  completely  tread  under 
foot;  for  Christ  our  Lord  himself  could  not  escape  his 
temptations.  Now,  what  is  the  devil?  Nothing  else  than 
what  the  Scriptures  call  him,  a  liar  and  a  murderer.  Jn  8,  44. 
A  liar,  who  misleads  the  heart  from  God's  Word  and  blinds 
it,  making  you  unable  to  feel  your  need  and  to  come  to 
Christ.  A  murderer,  who  envies  you  your  life  every  hour  of 
your  existence.  If  you  could  see  the  many  daggers,  spears 
and  darts  that  are  aimed  at  you  every  moment,  you  would 
be  glad  to  come  to  the  Sacrament  as  often  as  possible.  The 
only  reason  that  people  go  on  in  their  own  security  so 
heedlessly,  is  because  they  do  not  think  nor  believe  them- 
selves in  the  flesh,  in  the  wicked  world  and  under  the  ruler- 
ship  of  the  devil.  Therefore  make  up  your  mind  to  try 
this:  examine  yourself;  look  around;  be  sure  you  adhere 
to  the  Scriptures.  If  even  then  you  feel  nothing,  you  have 
all  the  more  need  to  utter  your  lament  to  God  and  to  your 
brother.  Then  let  others  counsel  and  pray  for  you,  and 
never  give  up  until  the  stone  has  rolled  from  your  heart. 
Your  distress  will  manifest  itself  then  and  you  will  be  as- 
sured that  you  have  fallen  twice  as  low  as  any  other  poor 
sinner  and  are  much  in  need  of  the  Lord's  Supper  to  help  you 
in  your  misery.  This  misery,  alas !  you  do  not  see,  although 
God  gives  his  grace  that  you  may  feel  your  need  more  and 
may  always  grow  the  more  hungry  for  the  Sacrament;  es- 


LUTHER-S  LARGE  CATECHISM.  187 

pecially  since  the  devil  assails  you  and  incessantly  pursues 
to  catch  and  ruin  you  body  and  soul,  and  you  are  not  safe  a 
moment  because  of  him.  How  suddenly  he  might  have 
brought  you  into  misery  and  want  when  you  least  ex- 
pected it! 

266.  Let  this  be  said  by  way  of  exhortation,  not  only 
for  us  v/ho  are  grown  and  advanced  in  years,  but  also  for 
the  young,  who  should  be  reared  in  the  Christian  doctrine 
and  a  right  understanding  of  it.  With  such  training,  we 
could  more  easily  impress  upon  the  young  the  Ten  Com- 
mandments, the  Creed  and  the  Lord's  Prayer;  they  would 
learn  them  with  pleasure  and  earnestness  and  practice  them, 
thus  becoming  accustomed  to  them  from  their  youth.  It 
is  almost  useless  to  try  to  alter  things  with  old  people.  We 
must  enlighten  those  who  are  to  come  after  us  and  fill 
our  offices  and  do  our  work,  that  they  in  turn  may  bring 
up  their  children  to  be  fruitful  in  good  deeds.  Thus  God's 
Word  and  Christianity  shall  be  upheld^  Therefore,  let  every 
head  of  a  family  remember  that  he  is  under  obligation,  by 
virtue  of  the  injunction  and  command  of  God,  to  teach  or 
have  taught  to  his  children  the  things  they  ought  to  know. 
Since  they  are  baptized  and  received  into  the  Christian  com- 
munion, they  ought  likewise  to  enjoy  this  fellowship  of  the 
Lord's  Supper  that  they  may  serve  us  and  be  useful.  For 
we  need  the  help  of  them  all  in  our  attempt  to  believe,  to 
love,  to  pray  and  to  fight  the  devil. 

Readings  in  Luther  and  the  Bible  on  The  Lord's  Supper. 

I.  The  Lord's  Supper  in  General.  Sermon  preached  on 
Holy  Thursday,  1522.  Vol.  11,  202-214;  223-237;  269-281;  Vol. 
12,  401-404.  House  Postil,  Easter  Wednesday.  Dogmatical- 
Polemical  writings  against  the  Papists,  Section  II.  Sermon  on 
the  New  Testament.  Sermon  on  the  Sacrament  of  the  true 
body  of  Christ  and  the  Brotherhood,  1520. 

II.  The  Lord's  Supper  in  Detail.  (1)  The  True  Presence 
of  the  Body  and  Blood  of  Christ  in  the  Sacrament.  Dogma- 
tical-Polemical writings  against  the  Zwinglians;  and  against  the 
Papists'  misuse  of  the  Sacrament,  Section  II.  (2)  The  recep- 
tion of  the  Lord's  Supper.  Admonition  on  the  Sacrament  of 
the  Body  and  Blood  of  our  Lord,  1530.  Short  Explanation  of 
the  Ten  Commandments,  §29  ff.  Sermon  on  the  worthy  Prep- 
aration for  the  Reception  of  the  Holy  Communion,  Holy 
Thursday,  April  1,  1518.  The  worthy  Reception  of  the  Lord's 
Supper,  Holy  Thursday,  March,  28,  1521.  House  Postil,  Easter 
Wednesday,    §31  ff.      (3)      The   Administration   of   the    Sacra- 


188  LUTHER  ON  CHRISTIAN  EDUCATION. 

ment  under  both  forms.  Instruction  and  Proof,  to  Count 
Albrecht  of  Mansfeld,  June  3,  1523,  Other  letters.  (4)  Prac- 
tices in  Administering  the  Lord's  Supper.  The  Christian  Form 
to  administer  and  to  receive  the  Holy  Communion,  1523. 

The  Fifth  Part  of  the  Catechism,  like  the  Fourth,  is  con- 
sidered under  four  headings. 

I.  The  Nature  of  the  Lord's  Supper.  What  the  Lord's  Sup- 
per is.  (a)  It  is  the  true  body  and  blood  of  our  Lord  Jesus 
Christ  under  the  bread  and  wine.  This  is  written  in  Mt  26, 
26-28;  Mk  14,  22-24;  Lk  22,  19-20;  1  Cor  11,  23-26.  In  baptism 
we  see  only  the  water,  so  here  we  see  only  the  bread  and 
wine.  But  as  by  the  Word  and  command  of  God  the  water  is 
a  gracious  water  of  life,  so  the  Word  of  God  declares  we  re- 
ceive the  body  and  blood  of  our  glorified  Saviour  in,  with  and 
under  the  bread  and  wine.  1  Cor  10,  16;  1  Cor  11,  29;  Jn  14,  6. 
It  is  not  for  reason  to  explain  this,  but  for  faith  to  abide  by 
the  word  of  Christ,  (b)  It  was  instituted  by  Christ  himself 
for  us  Christians  to  eat  and  drink.  Hence  it  is  the  ordinance 
of  God  and  not  of  the  Church.  Like  the  passover-supper  it 
was  to  be  a  meal  of  communion  between  Christ  and  his  own 
and  of  his  own  among  themselves.  While  the  disciples  were 
reclined  with  him  around  the  table  our  Lord  took  the  flat  or 
thin  cake,  gave  thanks,  brake  it,  and  handed  it  to  them,  say- 
ing, "Take,  eat;  This  is  my  body,  which  is  given  for  you."  After 
the  passover-meal  he  took  the  cup  filled  with  wine,  offered 
thanks  to  God  and  gave  it  also  to  his  disciples,  saying,  "Drink 
ye  all  of  it;  this  cup  is  the  New  Testament  in  my  blood,  which 
is  shed  for  you  and  for  many,  for  the  remission  of  sins."  The 
Old  Testament  or  Covenant  made  between  God  and  Israel  on 
Mount  Sinai  was  confirmed  by  the  blood  of  beasts  (Ex  24,  8). 
The  New  Testament  or  Covenant  was  made  between  God  and 
mankind  on  Mount  Calvary  by  the  blood  of  Christ  for  the  for- 
giveness of  sins,  offered  in  the  Lord's  Supper.  1  Cor  10,  16-17; 
1  Cor  11,  26;  Heb  9,  22;  10,  18. 

II.  The  Benefits  of  the  Lord's  Supper.  These  are  shown  in 
the  words:  "Given  and  shed  for  you,  for  the  remission  of 
sins";  namely,  that  in  the  Sacrament,  (1)  forgiveness  of  sins, 
which  includes  all  others,  (2)  life,  in  communion  with  God,  and 
(3)  salvation,  are  given  us  through  these  words.  These  bles- 
sings God  has  bestowed  upon  us  in  his  Word  and  in  Baptism, 
but  as  we  have  so  often  sinned  God  restores  them  to  us  in  the 
Lord's  Supper,  and  would  thus  make  our  Christian  life  com- 
plete.   Jn  15,  5;  6,  53-58;  1  Jn  1,  7.    "It  is  the  food  of  the  soul," 

III.  The  Power  of  the  Lord's  Supper.  How  the  Lord's 
Supper  confers  its  benefits.  It  is  not  the  eating  and  the  drink- 
ing indeed  that  does  these  great  things,  no  more  than  water 
does  them  in  Baptism,  (a)  On  God's  part  it  is  the  words 
which  stand  here:  "Given  and  shed  for  you,  for  the  remission 
of  sins."  These  words,  together  with  the  bodily  eating  and 
drinking,  are  the  chief  thing  in  the  Sacrament.  The  bread  and 
wine  and  body  and  blood  are  united  and  the  forgiveness  of  sins 
conveyed  to  us  through  them,  (b)  On  our  part,  faith.  He 
that  believes  these  words  has  what  they  say  and  mean, 
namely,  the  forgiveness  of  sins.  No  faith,  no  forgiveness.  Jn 
3,  36;  1  Pet  1,  13. 

IV.  Preparation  to  Partake  of  the  Lord's  Supper,  (a) 
Worthy  Communicants.     Fasting  and  bodily  preparation  are 


LUTHER'S  LARGE  CATECHISM.  189 

indeed  a  good  outward  discipline  (1  Tim  4,  8;  Rom  14,  17;  Col 
2,  16),  but  he  is  truly  worthy  and  well  prepared,  who  has  faith 
in  these  words:  "Given  and  shed  for  you,  for  the  remission 
of  sins."  Inner  preparation,  repentance  and  faith,  2  Cor  13,  5; 
2  Cor  7,  10;  51,  17;  Mt  5,  23-24;  Jn  5,  14;  1  Cor  11,  27-29;  Mk  1, 
14-15;  Mt  3,  5-12;  Tit  2,  11-14;  2  Cor  7,  10;  Jas  2,  14-26. 

(b)  Unworthy  Communicants.  But  he  who  believes  not 
these  words,  or  doubts,  is  unworthy  and  unprepared;  for  the 
words,  "for  you,"  require  truly  believing  hearts.  If  we  come 
to  the  Lord's  Table  with  such  faith,  we  indeed  receive  the  body 
and  blood  of  Christ;  not  unto  forgiveness,  however,  but  unto 
condemnation— unto  the  hardening  of  our  hearts.  God  would 
make  us  blessed  and  cheerful  children— sure  of  their  salvation. 
1  Cor  11,  29.  Examine  the  service  preparatory  to  the  Lords 
Supper.  The  end  like  the  beginning  of  our  Catechism  could 
not  be  better.  Baptism  is  assurance  that  God  has  received  us 
as  his  children;  but  the  Lord's  Supper  assures  us  that  he  will 
not  let  our  disobedience  go  unpunished. 


XEbe  Xaw,  JFaftb  anb  prater. 

The  three  principal  parts  of  the  catechism — the  Ten  Com- 
mandments, the  Creed  and  the  Lord's  Prayer — held  their  own 
throughout  the  Middle  Ages  down  to  the  time  of  the  Reforma- 
tion, as  the  basis  of  popular  education  in  the  Church.  And 
Luther  valued  them  so  highly  that  he  declared  these  three 
parts  contained  in  clear  and  thorough  exposition  the  substance 
of  the  Scriptures,  all  essential  homiletic  material,  and  the  es- 
sentials of  Christian  knowledge.  An  explanation  of  them  is 
found  not  only  in  this  treatise  of  1520,  but  also  in  the  Small 
Catechism  issued  in  1529,  for  which  these  three  parts  form 
the  basis.  June,  1516,  to  Lent,  1517,  Luther  preached  on  the 
Ten  Commandments,  and  during  Lent  of  1517,  he  explained 
the  Lord's  Prayer. 

German  Text:  Wittenberg  edition,  6,  104;  Jena,  1,  244: 
Altenburg,  1,  395;  Leipzig,  22,  29;  Erlangen,  22,  3;  Walch,  10, 
182;  St.  Louis  Walch,  10,  148;  Kaiser  edition,  7,  194. 

I.  THE  TEN  COMMANDMENTS. 
Grace  and  peace  to  all  my  dear  friends  and  brethren  in 
Christ!  Among  the  many  injurious  teachings  and  books 
by  which  Christians  are  misled  and  deceived,  and  through 
which  a  vast  amount  of  unbelief  has  arisen,  I  consider  not 
the  least  those  little  prayer  books  through  which  a  great 
burden  is  foisted  upon  the  simple-minded  in  the  form  of  the 
confession  and  enumeration  of  sins,  and  much  unchristian 
foolishness  in  the  form  of  prayers  to  God  and  his  saints. 
Indulgences  and  red  titles  are  the  means  of  puffing  these 
works  of  high-sounding  names.  One  is  called  "Hortulus 
Animae,"  or  "The  Little  Garden  of  the  Soul" ;  another,  "Par- 
adisus  Animae,"  or  "The  Soul's  Paradise";  and  so  forth. 
Such  books  stand  in  need  of  a  most  thorough  revision,  or 
perhaps  they  should  be  entirely  destroyed.  And  this,  I 
think,  is  true  likewise  of  the  passional  and  legendary  books, 
in  which  we  find  many  sections  contributed  by  the  devil. 

190 


THE  LAW.  FAITH  AND   PRAYER.  191 

But  I  have  not  the  time  for  such  work  of  revision,  and 
it  is  too  much  for  me  alone.  I  shall  be  content,  then,  with 
such  counsel  as  is  here  given  until  God  shall  give  me  time 
to  do  otherwise.  I  will  begin  with  this  simple  Christian 
explanation,  which  is  to  be  a  mirror  to  enable  us  to  see 
our  sin,  and  to  induce  us  to  pray  in  harmony  with  the  Ten 
Commandments  and  the  Lord's  Prayer. 

I  am  sure  that  a  Christian  has  prayed  sufficiently  when 
he  has  rightly  prayed  the  Lord's  Prayer  as  often  as  he 
feels  the  need  of  prayer,  the  object  of  the  prayer  being  what 
it  may.  For  a  good  prayer  does  not  consist  in  many  words, 
but  in  the  constant  and  earnest  yearning  of  the  soul  for  the 
Lord,  as  Christ  teaches  us  in  the  sixth  chapter  of  Matthew. 

I  herewith  beg  of  everyone  to  put  aside  the  Brigette 
prayers  and  all  those  which  are  embellished  with  indul- 
gences, or  promises,  and  to  return  to  this  common,  simple 
Christian  prayer.  The  more  we  practice  it,  the  sweeter 
and  the  more  delightful  it  becomes.  To  this  may  we  be 
helped  by  the  author  of  this  prayer,  our  dear  Lord  Jesus 
Christ,  blessed  forever.    Amen. 

FOREWORD. 

Not  without  God's  special  design  has  it  been  ordained 
that  the  common  Christian  man  who  cannot  read  the  Scrip- 
tures shall  be  taught  the  Ten  Commandments,  the  Creed 
and  the  Lord's  Prayer.  In  these  three  parts  assuredly  is 
comprehended  everything  that  is  found  in  the  Scriptures, 
and  all  necessary  material  for  preaching,  as  also  every- 
thing that  a  Christian  should  know.  And  it  is  so  clearly 
and  amply  and  withal  so  concisely  and  intelligibly  set  forth 
that  nobody  can  object  or  excuse  himself  on  the  ground  that 
it  is  too  hard  to  remember  what  is  needful  for  his  salvation. 

There  are  three  things  which  a  man  must  know  in  order 
to  be  saved: 

First,  he  must  know  what  he  is  to  do  and  what  he  is  to 
avoid.  Second,  when  he  realizes  that  he  cannot  of  his  own 
power  do  what  is  required  of  him,  nor  refrain  from  that 
which  is  forbidden,  he  must  know  where  he  should  seek 


192  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  find  the  power  necessary.  In  the  third  place,  he  must 
know  how  to  seek  and  find  it.  The  sick  man  is  a  case  in 
point.  If  he  would  recover  he  must  first  know  the  nature 
of  his  illness,  and  also  what  he  may  do  and  what  he  may  not 
do.  Then  he  must  know  where  the  remedy  is  to  be  found 
that  will  enable  him  to  do  as  a  healthy  man  does.  Lastly, 
he  must  desire,  seek  and  secure  that  remedy.  By  a  similar 
process  the  commandments  teach  a  man  to  recognize  his 
malady,  so  that  he  realizes  and  experiences  what  he  can 
do  and  what  he  cannot  do,  what  he  can  avoid  and  what  he 
cannot  avoid,  with  the  result  that  he  recognizes  himself  as 
a  sinful  and  wicked  man. 

Then,  secondly,  the  Creed  offers  grace  as  a  remedy  and 
he  is  enabled  to  be  godly  and  keep  the  commandments. 
It  reveals  God  and  his  mercy,  made  available  and  offered 
through  Christ. 

Thirdly,  the  Lord's  Prayer  teaches  him  how  to  desire 
and  seek  this  grace,  and  shows  how  to  secure  it,  by  means 
of  regular,  humble  and  comforting  prayer.  Thus  grace  shall 
be  given  him  and  he  shall  be  saved  through  the  fulfilment 
of  the  commandments.  These  three  things  virtually  com- 
prise the  entire  Scriptures. 

Accordingly  we  begin  with  the  commandments,  that  they 
may  teach  us  to  recognize  our  sin  and  wickedness.  This 
is  the  spiritual  malady  which  prevents  us  doing,  by  com- 
mission and  omission,  as  we  ought. 

The  First  Table  of  the  Law. 

The  first  and  principal  of  Moses'  two  tables  comprises  the 
first  three  commandments,  in  which  man  is  taught  his  duty 
to  God  both  as  to  what  he  should  do  and  what  he  should 
avoid.  In  other  words,  he  is  taught  how  to  conduct  himself 
toward  God. 

The  first  commandment  teaches  the  right  attitude  of 
man's  inmost  heart  toward  God.  Man's  thoughts  concern- 
ing God,  his  relations  to  him,  and  the  reverence  he  should 
feel  for  him,  are  here  set  forth.  He  is  taught  to  look  to 
him  for  every  blessing  as  to  a  father  or  a  good  friend;  to 
show  him  fidelity,  trust  and  love,  with  that  constant  fear 


THE  LAW.  FAITH  AND   PRAYER.  193 

which  a  child  feels  for  its  father,  so  that  he  may  never  be 
grieved.  Even  nature  teaches  us  that  there  is  a  God  who 
bestows  every  blessing  and  sends  help  in  every  trouble, 
which  is  also  confirmed  by  the  idolatry  of  the  heathen. 
Accordingly  we  read:  "Thou  shalt  have  no  other  gods 
before  me." 

The  second  commandment  teaches  that  man,  in  his  con- 
versation before  others,  and  in  the  attitude  of  his  heart  as 
well,  is  to  show  honor  for  the  name  of  God.  For  no  one  is 
able  to  interpret  the  divine  nature  either  to  himself  or  to 
others  except  by  the  names  of  God.  Accordingly  we  read: 
"Thou  shalt  not  take  the  name  of  Jehovah  thy  God  in  vain." 

The  third  commandment  teaches  man's  duty  to  God  as 
expressed  in  deeds — in  the  public  service  of  God.  We  read : 
"Thou  shalt  sanctify  the  holy  day." 

These  three  commandments  teach  man  his  obligation  to 
God  in  thought,  word  and  deed — in  his  entire  life. 
The  Second  Table  of  the  Law. 

The  second  table  of  Moses  comprises  the  other  seven 
commandments,  in  which  is  taught  what  man  is  obliged 
to  do  and  what  to  avoid  in  relation  to  his  fellow  men  and 
his  neighbors. 

The  first  commandment  of  the  second  table  tells  us  how 
we  are  to  conduct  ourselves  with  reference  to  God's  rep- 
resentatives, namely,  those  in  authority.  For  this  reason 
it  is  joined  immediately  to  those  commandments  which  have 
reference  to  God  himself.  This  commandment  refers  to 
father  and  mother,  spiritual  and  temporal  rulers,  and  others. 
It  reads  as  follows :  "Thou  shalt  honor  thy  father  and  thy 
mother." 

The  second  commandment  prescribes  man's  attitude  to- 
ward the  person  of  his  equal,  or  to  his  neighbor.  We 
should  not  do  him  injury,  but,  as  necessity  requires,  be- 
friend and  help  him.    It  reads :    "Thou  shalt  not  kill." 

The  third  commandment  in  this  group  sets  forth  our  re- 
lation to  that  which,  after  his  own  person,  is  the  most 
precious  possession  of  our  neighbor,  namely,  his  spouse, 
child  or  friend.     We  are  not  to  destroy  their  honor,  but 


194  LUTHER  ON  CHRISTIAN  EDUCATION. 

to  safeguard  it  with  all  the  power  at  our  disposal.     This 
commandment  reads :    "Thou  shalt  not  commit  adultery." 

The  fourth  defines  our  duty  to  the  temporal  possessions  of 
our  neighbor.  We  are  not  to  appropriate  them  nor  to  injure 
them ;  rather  to  protectthem.  It  reads :  "Thou  shalt  not  steal." 

The  fifth  sets  forth  our  relation  to  our  neighbor's  good 
name  and  reputation.  It  should  not  be  marred  by  us,  but 
be  enhanced,  defended  and  safeguarded.  It  reads:  "Thou 
shalt  not  bear  false  witness  against  thy  neighbor." 

We  are  forbidden,  then,  to  injure  any  of  our  neigh- 
bor's possessions;  and  we  are  enjoined  to  promote  them. 
The  very  law  of  nature  convinces  us  of  the  justice  and 
equity  inherent  in  every  one  of  these  commandments.  Not 
one  duty  toward  God  and  our  neighbor  is  enjoined  here  on 
the  fulfilment  of  which  every  man  would  not  insist  were 
he  God,  or  in  the  place  of  God  or  his  neighbor. 

The  last  two  commandments  set  forth  the  corruption  of 
our  nature;  they  demand  absolute  freedom  from  covetous- 
ness  and  the  lusts  of  the  flesh.  However,  that  means  war 
for  us  and  toil,  as  long  as  we  live.  These  commandments 
are:  "Thou  shalt  not  covet  thy  neighbor's  house.  Thou 
shalt  not  covet  thy  neighbor's  wife,  nor  his  man-servant, 
nor  his  maid-servant,  nor  his  cattle,  nor  anything  that  is 
thy  neighbor's." 

A  Brief  Conclusion  of  the  Ten  Commandments. 

Christ  himself  reduces  the  Ten  Commandments  to  the 
precept:  "All  things  therefore  whatsoever  ye  would  that 
men  should  do  unto  you,  even  so  do  ye  also  unto  them;  for 
this  is  the  law  and  the  prophets,"  Mt  7,  12,  No  one  desires 
ingratitude  in  return  for  his  good  deeds.  No  one  will  per- 
mit another  to  take  liberties  with  his  good  name.  No  one 
desires  to  be  a  victim  of  another's  pride.  No  one  is  pleased 
with  the  disobedience,  anger  or  unchastity  of  his  spouse. 
No  one  desires  to  be  deprived  of  his  property;  and  every- 
one objects  to  being  belied,  defrauded  and  slandered.  What 
everyone  does  demand,  however,  on  the  part  of  his  neighbor 
is  love,  friendship,  gratitude,  kindness,  truth  and  loyalty. 
And  that  is  precisely  what  the  Ten  Commandments  enjoin. 


THE  LAW.   FAITH  AND   PRAYER.  195 

HOW  THE  TEN   COMMANDMENTS  ARE 

TRANSGRESSED. 

The  First  Commandment  Transgressors : 

He  who  seeks  relief  from  trouble  through  sorcery,  black 
art  or  through  an  alliance  with  the  devil ; 

He  who  works  charms  through  magic  formulas,  as  signs, 
herbs,  spells  and  incantations;  he  who  handles  the  divin- 
ing-rod, lifts  treasure  by  enchantment,  practices  crystal- 
gazing  or  the  use  of  the  magic  cloaks ;  also  he  who  deprives 
cows  of  their  milk  by  the  use  of  magic ; 

Ke  who  orders  his  work  and  life  according  to  lucky  and 
unlucky  days,  celestial  signs  and  the  utterances  of  fortune- 
tellers ; 

He  who  protects  and  charms  himself,  his  beasts,  his  house, 
his  children  or  any  possession  whatever  against  wolves, 
weapons,  fire,  water  or  injury  of  any  kind  by  the  use  of 
prayers  to  which  magical  powers  are  attributed; 

He  who  ascribes  his  troubles  and  adversities  to  the  devil 
or  to  designing  men,  instead  of  receiving  with  love  and 
praise  all  evil  and  all  good  as  coming  from  God  alone,  and  / 
then  making  requital  by  showing  gratitude  and  readier  sub- 
mission ; 

He  who  tempts  God  and  rushes  unnecessarily  into  peril 
of  body  or  soul; 

He  who  prides  himself  upon  his  godliness,  wisdom  or 
other  spiritual  gifts ; 

He  who  honors  God  and  the  saints  merely  for  the  sake 
of  temporal  advantage,  forgetting  the  needs  of  the  soul; 

He  who  does  not  unfalteringly  trust  in  God  nor  in  all  his 
undertakings  put  his  confidence  in  divine  mercy ; 

He  whose  faith  wavers,  or  who  doubts  God's  mercy ; 

He  who  does  not,  to  the  best  of  his  ability,  seek  to  safe- 
guard others  against  unbelief  and  doubt,  or  to  help  them 
to  attain  faith  and  trust  in  God's  grace. 

Every  species  of  unbelief,  despair  and  misbelief  belongs 
to  this  category  of  sins. 

The  Second  Commandment  Transgressors: 

He  who  swears  unnecessarily  or  frivolously; 


196  LUTHER  ON  CHRISTIAN  EDUCATION. 

He  who  takes  a  false  oath  or  breaks  his  vow ; 

He  who  vows  or  swears  to  do  something  wrong; 

He  who  curses  by  the  name  of  God; 

He  who  indulges  in  silly  talk  concerning  God  or  reck- 
lessly perverts  the  words  of  Scripture; 

He  who  fails  to  call  upon  the  name  of  God  in  the  time  of 
trouble  and  to  praise  him  in  evil  days  and  in  good  days, 
in  adversity  and  in  prosperity; 

He  who  seeks  glory,  honor  and  fame  through  his  piety, 
wisdom  or  other  endowments ; 

He  who  engages  in  a  false  worship  of  God,  as  is  done 
by  the  heretics  and  all  vain-glorious  saints; 

He  who  does  not  praise  the  name  of  the  Lord  regardless 
of  what  comes  to  pass ; 

He  who  does  not  oppose  others  who  abuse  and  revile 
the  name  of  God  or  use  it  for  evil  ends. 

The  Third  Commandment  Transgressors: 

He  who  makes  the  Lord's  day  an  occasion  for  gluttony, 
carousing,  gambling,  dancing,  lounging  about  or  whoring; 

He  who  is  given  to  idleness  and  he  who  sleeps  when  he 
should  be  at  divine  service ;  also  he  who  gads  about  or  gos- 
sips instead  of  attending  worship; 

He  who  works  or  trades  without  necessity; 

He  who  does  not  pray  and  meditate  upon  the  sufferings 
of  Christ,  nor  repent  of  his  sin  and  plead  for  grace,  cele- 
brating the  day  solely  by  dressing,  eating  and  a  formal  ob- 
servance ; 

He  who  amid  his  toils  and  tribulations  is  not  resigned  to 
the  dispensations  of  Providence; 

He  who  is  rather  a  help  than  an  obstacle  to  others  in 
living  contrary  to  this  commandment. 

Also  sluggishness  in  matters  pertaining  to  God's  service 
comes  under  this  head. 

The  Fourth  Commandment  Transgressors: 

He  who  is  ashamed  of  his  parents  because  of  their  pover- 
ty, their  infirmity  or  their  humble  station; 

He  who  does  not  supply  them  with  the  necessary  food 
and  clothing; 


THE  LAW.  FAITH  AND  PRAYER.  197 

Even  more  grossly  disobeys  he  who  curses,  strikes, 
slanders,  hates  them  or  refuses  to  obey; 

He  who  does  not  reverence  them  in  his  heart  as  God 
commands ; 

He  who  does  not  honor  them  even  when  they  act  un- 
justly or  harshly; 

He  who  does  not  give  heed  to  the  commandments  of  the 
Christian  Church  in  reference  to  fasts,  holy  days  and  other 
things ; 

He  who  fails  to  respect,  slanders  or  grieves  the  office  o£ 
the  ministry ; 

He  who  does  not  honor,  follow  and  obey  his  master  or 
ruler,  whether  he  be  good  or  bad; 

Among  such  transgressors  are  found  all  heretics,  rebels, 
apostates,  fugitives  from  justice,  the  obdurate  and  others. 
They  transgress  it  who  fail  either  to  promote  respect  for 
it  or  to  oppose  its  enemies. 

All  pride  and  disobedience  are  condemned  here. 

The  Fifth  Commandment  Transgressors: 

He  who  provokes  his  neighbor  to  anger ; 

He  who  says  "Raca"  to  his  neighbor,  which  implies  all 
manner  of  anger  and  hatred; 

He  who  says  "Fatue" — "thou  fool."  To  this  category  be- 
long all  utterances  directed  against  the  neighbor  which 
imply  contumely,  profane  invective,  abuse,  slander,  the 
imputation  of  evil  motives,  the  sitting  in  judgment  upon 
others,  ridicule  and  the  like. 

He  who  criticises  the  sins  and  infirmities  of  a  neighbor 
instead  of  covering  and  excusing  them; 

He  who  does  not  forgive  an  enemy,  nor  pray  for  him,  be- 
friend and  help  him. 

Here  are  to  be  mentioned  all  sins  of  anger  and  hatred, 
such  as  murder,  war,  pillage,  arson,  strife,  contention,  envy, 
malicious  joy  at  the  sufferings  of  others. 

Furthermore,  he  transgresses  this  commandment  who  is 
averse  to  works  of  mercy,  even  though  this  spirit  is  mani- 
fested only  against  an  enemy; 


198  LUTHER  ON  CHRISTIAN  EDUCATION. 

He  who  sets  people  by  the  ears  and  stirs  up  trouble; 

He  who  creates  discord  among  people ; 

He  who  does  not  seek  to  reconcile  those  who  are  es- 
tranged ; 

He  who  does  not  oppose  and  prevent  passion  and  conten- 
tion wherever  possible. 

The  Sixth  Commandment  Transgressors: 

He  who  ruins  a  virgin,  commits  adultery,  incest  or  any 
unchaste  act; 

He  who  is  guilty  of  the  monosexual  crime  or  of  any  of 
the  nameless  crimes  against  nature; 

He  who  by  impure  conversation,  songs,  stories  or  pictures 
incites  and  evinces  evil  lust; 

He  who  arouses  his  passions  and  pollutes  himself  by  un- 
lawful objects  of  vision  or  touch,  by  thought  or  suggestion. 

He  who  fails  to  remove  the  causes  of  the  evil  under  con- 
sideration: intemperate  eating  and  drinking,  sluggishness, 
aversion  to  work,  late  rising  and  undue  familiarity  between 
man  and  woman; 

The  person  who  arouses  the  passions  of  others  by  lewd 
dress  or  gestures ; 

He  who  acts  as  accessory  for  others  by  offering  the  use 
of  his  house  or  by  furnishing  shelter,  help  and  opportunity 
to  commit  this  sin; 

He  who  does  not,  in  word  and  deed,  safeguard  the  chastity 
of  others. 

The  Seventh  Commandment  Transgressors: 

He  who  is  a  thief,  a  robber,  a  miser  or  a  usurer ; 

He  who  employs  false  weights  and  measures,  or  mis- 
represents his  goods; 

He  who  acquires  a  legacy,  and  he  who  levies  taxes  by  un- 
righteous methods. 

He  who  withholds  from  the  laborer  his  hire,  and  he  who 
repudiates  his  debt; 

He  who  refuses  to  lend  a  neighbor  when  he  is  in  need,  or 
exacts  interest  from  such  a  one; 

He  who  is  guilty  of  avarice  and  eager  for  wealth ;  he  who 


THE  LAW,  FAITH  AND  PRAYER.  199 

refuses  to  surrender  the  property  of  others,  or  receives  stolen 
goods ; 

He  who  does  not  seek  to  avert  injury  from  others ; 

He  who  does  not  warn  others  against  injury; 

He  who  deprives  his  neighbor  of  his  legitimate  profit ; 

He  who  looks  upon  his  neighbor's  success  with  envy. 
The  Eighth  Commandment  Transgressors: 

He  who  conceals  and  suppresses  the  truth  before  a  tri- 
bunal of  justice; 

He  who  compasses  another  man's  injury  by  falsehood  and 
deception. 

Here  belong  the  vicious  flatterers,  tale-bearers  and  the 
double-faced ; 

Also  those  who  search  the  righteous  life,  deeds  and  words 
of  a  neighbor  for  occasion  to  misrepresent  and  slander  him ; 

He  who  gives  ear  to  evil  tongues  and  encourages  rather 
than  opposes  them; 

He  who  does  not  employ  his  tongue  to  protect  the  good 
name  of  his  neighbor; 

He  who  does  not  rebuke  the  slanderer; 

He  who  does  not  make  it  his  rule  to  speak  well  of  every- 
body and  to  conceal  what  is  evil ; 

He  who  fails  to  champion  the  truth  but  suppresses  it. 
The  Last  Two  Commandments 
are  not  an  element  of  confession,  but  the  aim  and  ideal  we 
are  to  reach,  and  toward  which  we  are  to  strive  by  the  help 
and  power  of  God.  For  concupiscence  will  not  be  entirely 
dead  until  the  flesh  has  been  ground  to  dust  and  a  new 
creation  experienced. 

The  five  senses  receive  attention  in  the  fifth  and  the  sixth 
commandments. 

The  works  of  mercy,  of  which  we  distinguish  six  kinds, 
are  found  in  the  fifth  and  the  seventh  commandments. 

Of  the  seven  mortal  sins,  pride  is  treated  in  the  first  and 
the  second;  unchastity  in  the  sixth;  anger  and  hatred  in 
the  fifth;  gluttony  in  the  sixth;  laziness  in  the  third  and 
probably  in  all  the  others. 

The  sin  of  complicity  is  condemned  in  every  command- 


200  LUTHER  ON  CHRISTIAN  EDUCATION. 

ment,  inasmuch  as  by  directing,  advising  and  abetting 
others,  every  commandment  may  be  violated. 

The  crying  and  the  nameless  sins  are  comprehended  in 
the  fifth,  the  sixth  and  the  seventh  commandments. 

All  doings  of  this  character  evince  grossest  love  of  self, 
which  seeks  its  own,  takes  from  God  and  the  neighbor  what 
is  theirs,  while  its  possessions,  its  nature  and  its  powers 
redound  neither  to  the  benefit  of  God  nor  to  that  of  meru 
Augustine  may  well  say,  Self-love  is  the  beginning  of  all  sin. 

From  all  this  it  follows  that  the  commandments  enjoin 
nothing  but  love,  and  all  they  prohibit  is  love.  Only  love 
fulfils  the  commandments,  and  only  love  transgresses  them. 
For  this  reason  Paul  says.  Love  is  the  fulfilling  of  every 
commandment.  With  equal  truth  may  it  be  said  that  a 
wicked  love  is  the  cause  of  every  transgression  of  a  com- 
mandment. 

THE  FULFILMENT  OF  THE  TEN 
COMMANDMENTS. 

Of  the  First:  The  fear  and  love  of  God  joined  to  the 
right  faith ;  absolute  reliance  upon  God  in  all  undertakings ; 
the  maintenance  of  a  spirit  of  perfect  resignation  whether 
what  betides  is  good  or  ill. 

All  that  the  Scriptures  teach  concerning  faith,  hope  and 
the  fear  of  God  is  here  found  in  rudimentary  form. 

Of  the  Second:  Praise,  honor,  blessing  and  worship  of 
God's  name  with  absolute  abasement  of  one's  own  name 
and  honor,  only  so  God  is  glorified,  who  is  everything  and 
from  whom  everything  comes. 

All  that  the  Scriptures  teach  concerning  God's  glory  and 
honor,  concerning  the  gratitude  which  is  his  due,  concerning 
the  name  of  God  and  our  joy  in  the  Scriptures,  pertains  to 
this  commandment. 

Of  the  Third:  Turning  to  God  and  seeking  his  grace, 
which  is  done  by  prayer,  attention  to  the  Sacrament  and 
the  Gospel,  and  meditation  upon  the  passion  of  Christ. 
Thus  a  spiritual  preparation  for  the  Sacrament  becomes  pos- 
sible ;  for  this  commandment  requires  a  soul  that  is  poor  in 


THE  LAW.   FAITH  AND   PRAYER.  201 

Spirit  and  brings  its  poverty  before  God  as  its  sacrifice. 
Thus  he  becomes  its  God,  and  his  works  and  name  take 
shape  in  the  soul,  as  the  first  two  commandments  direct. 

The  requirements  of  this  commandment  embrace  the 
whole  of  our  duty  in  regard  to  the  service  of  God,  the 
preaching  of  the  Word,  good  works  and  the  relative  im- 
portance of  soul  and  body,  so  that  all  our  works  may  be 
God's  and  not  our  own. 

Of  the  Fourth:  Cheerful  obedience,  humility,  submis- 
sion to  all  authority  for  the  sake  of  God  without  gainsaying, 
murmuring  and  complaint,  as  the  apostle  Peter  teaches. 

All  that  is  taught  in  reference  to  patience,  meekness,  sub- 
missiveness  and  reverence,  pertains  to  this  commandment. 

Of  the  Fifth:  Patience,  meekness,  kindness,  love  of 
peace,  and  always  and  everywhere  a  sweet  and  gracious 
heart  which  is  free  from  hatred,  passion  and  bitterness 
against  any  person  whatever,  not  even  enemies  excepted. 

All  that  is  taught  concerning  patience,  meekness,  peace 
and  concord  pertains  to  this  commandment. 

Of  the  Sixth:  Chastity,  self-restraint,  the  manifestation 
of  modesty  in  works  and  words,  in  thoughts  and  features, 
moderation  in  eating,  drinking,  in  sleep  and  everything  else 
that  conduces  to  chastity. 

To  this  commandment  pertains  all  that  is  taught  concern- 
ing chastity,  fasting,  sobriety,  temperance,  prayerfulness, 
vigilance,  industry  and  all  things  that  tend  to  purity. 

Of  the  Seventh:  Poverty  of  spirit,  charity,  willingness 
to  lend  and  to  give,  a  life  free  from  avarice  and  greed. 

To  this  commandment  pertains  all  that  is  taught  con- 
cerning avarice,  unrighteous  gain,  usury,  tricks  of  trade, 
fraud  and  any  act  whereby  loss  is  caused  to  others  or  their 
welfare  menaced. 

Of  the  Eighth:  A  peaceable,  benignant  tongue  which 
hurts  no  one  and  benefits  everyone,  which  reconciles  ad- 
versaries, excuses  and  defends  the  maligned,  in  short,  a 
conversation  informed  by  truth  and  free  from  subtilty. 

Under  this  head  belongs  all  that  is  taught  concerning 
our  duty  to  speak  or  to  be  silent  when  the  honor  of  God, 


202  LUTHER  ON  CHRISTIAN  EDUCATION. 

the  rights,  the  cause  and  the  salvation  of  our  neighbor  are 
at  stake. 

Of  the  Last  Two:  These  enjoin  absolute  purity  and  an 
utter  contempt  for  worldly  pleasures  and  possessions.  The 
perfect  fulfilment  of  their  requirements  is  possible  only  in 
the  life  to  come. 

All  works  performed  in  obedience  to  these  command- 
ments are  inspired  by  love  for  others,  a  love  which  goes 
beyond  self  and  embraces  God  and  the  neighbor.  It  does  not 
seek  its  own  interests,  but  those  of  God  and  the  neighbor, 
freely  offering  itself  to  the  service  of  everybody  according 
to  his  need  and  pleasure. 

,i*^  It  is  evident,  then,  that  in  these  commandments  com- 
prehensive and  systematic  information  is  given  concerning 
all  duties  connected  with  man's  life.  An  endeavor  to  per- 
form them  would  mean  to  be  occupied  hour  by  hour  with 
good  works.  This  would  render  the  performance  of  other, 
self-chosen,  works  and  the  running  hither  and  thither  in 
search  of  self-imposed  tasks  altogether  superfluous. 

All  this  is  demonstrated  by  the  fact  that  in  these  com- 
mandments no  instruction  is  given  in  reference  to  what 
man  is  to  do  or  to  abstain  from  for  his  own  advantage,  and 
in  reference  to  his  claims  upon  others.  The  instruction 
given  is  limited  to  his  obligation,  both  negative  and  positive, 
in  relation  to  God  and  his  neighbor.  Thus  we  cannot  but 
understand  that  the  fulfilment  of  these  commandments  does 
not  stand  in  the  love  of  self,  but  in  the  love  of  others.  Man 
inclines  of  his  own  accord  to  have  his  own  advantage  in 
view  in  what  he  does,  in  what  he  avoids,  in  what  he  plans. 
That  man  lives  the  best  life  who  lives  not  for  himself ;  that 

■  man  lives  the  worst  life  who  lives  for  himself.  Such  is 
the  teaching  of  the  Ten  Commandments,  and  in  the  light  of 
this  teaching  it  is  seen  how  few  there  are  who  live  as  they 
ought.  Yea,  it  is  impossible  for  any  man  to  live  as  he 
ought.  Therefore,  it  behooves  us  to  learn  in  the  next  place 
where  the  strength  for  a  good  life  and  for  the  fulfilment 
of  these  commandments  is  to  be  found. 


THE  LAW,   FAITH  AND   PRAYER.  203 

II.    THE  APOSTLES'  CREED. 
Jesus. 

The  Creed  is  divided  into  three  parts,  treating  respectively 
of  the  three  persons  of  the  Holy  Trinity:  the  first,  of  the 
Father ;  the  second,  of  the  Son ;  the  third,  of  the  Holy  Spirit. 
The  Creed  contains  the  most  important  articles  of  faith. 
Ail  other  articles  of  belief  depend  upon  them. 

Observe  that  there  are  two  ways  of  believing.  In  the 
first  place,  I  may  have  a  faith  concerning  God.  This  is  the 
case  when  I  hold  to  be  true  what  is  said  concerning  God. 
Such  faith  is  on  the  same  level  with  the  assent  I  give  to 
the  statements  concerning  the  Turk,  the  devil  and  helL 
A  faith  of  this  kind  should  rather  be  called  knowledge  or 
information  than  faith. 

In  the  second  place,  there  is  faith  in  God.  Such  faith  is 
mine  when  I  not  only  hold  to  be  true  what  is  said  concern- 
ing God,  but  when  I  put  my  trust  in  him  in  such  a  way 
as  to  enter  into  personal  relations  with  him,  believing  firmly 
that  I  shall  find  him  to  be  and  to  do  as  I  have  been  taught. 
Not  in  the  Turk  do  I  believe  thus,  nor  in  any  other  man, 
however  highly  he  may  be  praised.  I  may  be  readily  in- 
duced to  believe  a  man's  pietj',  but  that  is  no  reason  why  I 
should  build  upon  him.  Such  faith,  which  ventures  every- 
thing upon  what  it  has  heard  concerning  God,  be  it  life  or 
death,  constitutes  the  Christian  man,  and  it  receives  every- 
thing of  God  it  desires.  Such  a  faith  can  not  tolerate  a 
false  and  wicked  heart ;  it  is  a  living  faith,  such  as  the  first 
commandment  enjoins,  which  says:  I  am  thy  God;  thou 
shalt  have  no  other  gods.  The  word  "in"  is  v/ell  chosen 
and  deserving  of  due  attention.  We  do  not  say,  I  believe 
God  the  Father,  or.  Concerning  God  the  Father;  but.  In 
God  the  Father,  In  Jesus  Christ,  In  the  Holy  Spirit.  Such 
faith  no  one  may  claim  but  God  alone,  and  it  is  a  confes- 
sion of  the  divinity  of  Christ  and  of  the  Holy  Spirit  that  we 
believe  in  these  as  we  believe  in  the  Father.  And  inasmuch 
as  the  faith  in  one  person  of  the  Trinity  is  identical  with 
that  in  the  other  two,  it  follows  that  the  three  persons  are 
one  God. 


204  LUTHER  ON  CHRISTIAN  EDUCATION. 

THE  FIRST  ARTICLE  OF  THE  CREED. 

"I  believe  in  God  the  Father  Almighty,  Maker  of  heaven 
and  earth." 

This  means  that  I  renounce  the  evil  spirit,  all  idolatry,  all 
witchcraft,  all  false  faith. 

I  place  my  confidence  in  no  human  being  upon  earth,  nor 
even  in  myself,  nor  in  my  power,  art,  possessions,  piety  or 
anything  I  may  have. 

I  put  my  trust  in  no  creature,  be  it  in  heaven  or  upon 
earth. 

I  venture  to  put  my  trust  in  the  one  God,  who  has  created 
heaven  and  earth  and  is  above  all  creatures,  although  abso- 
lutely beyond  my  sight  and  ken;  and,  further,  I  am  not 
dismayed  by  all  the  wickedness  of  the  devil  and  his  associ- 
ates, for  my  God  is  above  them  all. 

Though  I  should  be  forsaken  and  persecuted  by  all  men, 
nevertheless  I  shall  believe  in  God. 

Although  I  may  be  poor  and  humble,  unlearned  and  de- 
spised, ay,  bereft  of  everything,  I  shall  believe  none  the  less 
in  God. 

I  believe,  even  though  I  am  a  sinner;  for  far  above  all 
things  that  are  and  that  are  not — above  all  sin,  all  virtue, 
above  all  things,  soars  my  faith,  abiding  in  God  pure  and 
unsullied,  as  the  first  commandment  enjoins  upon  me. 

Nor  will  I  tempt  him  by  asking  a  sign  of  him. 

No  matter  how  long  he  tarries,  I  will  trust  in  him.  I 
will  prescribe  no  bounds  for  him  as  to  purpose,  time,  meas- 
ure and  method;  in  sincere  and  upright  faith  I  leave  all 
things  to  his  divine  will. 

Since  he  is  almighty,  what  can  I  lack  that  he  is  unable 
to  give  or  perform? 

Since  he  is  the  Creator  of  heaven  and  earth  and  Lord  of  all 
things,  who  will  deprive  me  of  anything  or  harm  me?  In- 
deed, how  can  all  things  fail  to  serve  my  welfare  since  I  en- 
joy his  favor,  and  all  things  are  under  his  authority  and 
control? 

Being  God,  he  possesses  both  the  power  and  the  wisdom 


THE  LAW.   FAITH  AND   PRAYER.  205 

to  secure  my  highest  welfare;  being  Father,  he  will  surely 
do  that  which  is  best,  and  delight  in  doing  so. 

Inasmuch  as  I  doubt  none  of  these  things,  and  put  my 
trust  in  him,  I  am  sure  of  being  his  child,  servant  and  heir 
forever ;  and  I  shall  receive  even  according  to  my  faith. 

THE  SECOND  ARTICLE  OF  THE  CREED. 

"I  believe  in  Jesus  Christ,  his  only  son,  our  Lord." 

This  means:  I  believe  not  only  that  Jesus  Christ  is 
eternal  and  divine  by  nature,  being  begotten  in  eternity  as 
God's  true  and  only  Son,  but  also  that  he  has  received  power 
over  all  things  from  the  Father  in  that,  according  to  his 
human  nature,  he  has  been  appointed  lord  over  myself  and 
all  creatures  which,  according  to  his  divine  nature,  he  has 
created  with  the  Father. 

I  confess  that  no  one  can  believe  in  the  Father  and  find 
access  to  him  through  science,  works,  reason  or  anything 
that  may  be  named  in  heaven  and  upon  earth,  except  in  and 
through  Jesus  Christ,  his  Son — through  faith  in  his  name 
and  dominion. 

"(Conceived  by  the  Holy  Spirit." 

/I  believe  firmly  that  he  was  conceived  by  the  Holy  Spirit 
for  my  good,  without  the  agency  of  man  or  of  the  flesh; 
without  a  natural  father,  or  seed:  and  that  he  was  so  con- 
ceived for  the  purpose  of  purifying  and  making  spiritual, 
through  his  and  the  almighty  Father's  gracious  will,  the  sin- 
ful, carnal,  impure  and  damnable  conception  of  all  those 
that  believe  in  him. 

"Born  of  the  Virgin  Mary." 

I  believe  that  he  was  born  for  me  from  Mary  the  pure 
virgin,  without  defilement  of  her  bodily  and  spiritual  vir- 
ginity, to  the  end  that  he,  according  to  the  Father's  merciful 
purpose,  might  render  blessed,  harmless  and  pure  my  birth, 
through  which  I  became  subject  to  sin  and  condemnation. 

"Suffered  under  Pontius  Pilate." 

I  believe  that  he  has  borne  his  sufferings  and  cross  for  my 
sins  and  the  sins  of  all  believers,  whereby  he  has  blessed 


206  LUTHER  ON  CHRISTIAN  EDUCATION. 

every  tribulation  and  every  cross,  thus  rendering  them  bene- 
ficial and  profitable. 

"Was  crucified,  dead  and  buried." 

I  believe  that  he  suffered  death  and  burial  in  order  to 
destroy  and  to  bury  my  sins  and  those  of  all  believers ;  and 
that  thereby  temporal  death  has  been  rendered  harmless, 
profitable  and  salutary. 

"He  descended  into  hell." 

I  believe  that  he  descended  into  hell  in  order  to  quench 
and  to  crush  for  my  good  and  that  of  all  believers,  the  devil 
and  all  his  might,  wiles  and  wickedness,  thus  breaking  his 
power  henceforth  to  harm  me;  and  I  believe  that  he  has 
redeemed  me  from  the  torments  of  hell,  rendering  them 
harmless  and  profitable  for  me. 

"The  third  day  he  rose  again  from  the  dead." 

I  believe  that  on  the  third  day  he  rose  from  the  dead  in 
order  to  give  me  and  all  believers  newness  of  life,  thus 
awakening  me  by  his  grace  and  Spirit  to  a  life  in  which  I 
ever  shun  what  is  sinful  and  serve  him  in  every  grace  and 
every  virtue. 

"He  ascended  into  heaven,  and  sitteth  on  the  right  hand 
of  God  the  Father  Almighty." 

I  believe  that  he  ascended  into  heaven  and  has  received 
from  the  Father  power  and  honor  above  all  angels  and 
creatures;  that  he  accordingly  sits  at  the  right  hand  of 
God ;  that  is,  that  he  is  king  and  lord  over  all  that  belongs  to 
God,  whether  it  be  in  heaven,  in  hell  or  on  earth.  For  this 
reason  he  can  help  me  and  all  believers  in  every  need,  in 
defiance  of  all  our  adversaries  and  enemies. 

"From  thence  he  shall  come  to  judge  the  quick  and  the 
dead." 

Thence,  from  heaven,  he  shall  return  on  the  last  day,  to 
judge  the  living  that  shall  then  be  found  on  the  earth,  and 
the  dead  who  meanwhile  have  passed  away;  I  believe  that 
all  men,  all  angels  and  devils  shall  be  haled  before  his 
judgment-seat  and  behold  him  face  to  face;  and  I  believe 
that  he  shall  deliver  my  body  and  those  of  all  believers 
from   death   and   every  infirmity,  that  he   shall  mete   out 


THE  LAW.   FAITH  AND   PRAYER.  207 

eternal  punishment  to  our  foes  and  adversaries  and  deliver 
us  from  their  power  forever. 

THE  THIRD  ARTICLE  OF  THE  CREED. 

"I  believe  in  the  Holy  Spirit." 

That  is,  I  not  only  believe  that  the  Holy  Spirit,  in  his 
union  with  the  Father  and  the  Son,  is  truly  God;  I  also 
believe  that  the  coming  to  the  Father  through  Christ,  his 
life,  passion  and  death,  and  whatever  is  related  thereto, 
is  rendered  possible  and  obtained  only  through  the  agency 
of  the  Holy  Spirit.  Through  Christ  and  in  Christ,  I  am 
moved,  aroused,  invited  and  drawn  to  God.  But  the  power 
through  which  this  is  done  is  the  Holy  Spirit,  who  restores 
me  to  life,  holiness  and  a  spiritual  existence.  Thus  he 
brings  me  to  the  Father;  for  he  is  the  power  by  which  the 
Father,  through  and  in  Christ,  works,  and  gives  life. 

"The  holy  Christian  Church." 

I  believe  that  there  exists  on  earth,  throughout  the  entire 
world,  but  one  holy  universal  Christian  church,  which  is 
nothing  else  than  the  communion  of  saints — of  the  righteous 
and  believing  people  on  earth.  And  it  is  gathered,  preserved 
and  governed  by  the  Holy  Spirit,  and  daily  increased  by 
means  of  the  Sacraments  and  the  Word  of  God. 

I  believe  that  no  one  can  be  saved  unless  he  is  found  in 
this  communion,  is  in  hearty  fellowship  with  her  and  makes 
her  faith,  her  Word,  her  Sacrament,  her  love,  his  own.  I 
believe  that  no  Jew,  no  heretic,  no  heathen  or  any  of  her 
adversaries  can  find  salvation  unless  he  has  been  reconciled 
and  restored  to  fellowship  and  concord  with  this  Church  in 
all  things. 

"The  communion  of  saints." 

I  believe  that  in  this  Christian  communion  all  things  are 
in  common,  and  that  no  one  has  exclusive  possession  of 
his  own.  For  this  reason  I,  and  every  believer,  must  be 
benefited,  succored  and  strengthened  by  the  prayers  and 
good  works  of  the  entire  communion  at  all  times,  in  life 
and  in  death.  Thus  each  bears  the  burdens  of  the  other,  as 
Saint  Paul  teaches  in  Galatians  6,  2. 

"The  forgiveness  of  sins." 


208  LUTHER  ON  CHRISTIAN  EDUCATION. 

I  believe  that  in  this  communion,  but  nowhere  else,  there 
is  forgiveness  of  sin;  that  outside  her  pale  there  is  no  pro- 
vision for  the  forgiveness  of  sin,  however  numerous  and  con- 
spicuous good  works  may  be;  that  the  number,  the  great- 
ness and  the  frequency  of  sins  within  her  pale  cannot  over- 
ride the  provision  existing  for  forgiveness  as  long  as  this 
one  communion  abides.  To  her  Christ  gives  the  keys,  say- 
ing: "What  things  soever  ye  shall  bind  on  earth  shall  be 
bound  in  heaven."  Mt  18,  18.  The  same  in  substance  is 
said  by  Christ  to  Peter,  an  individual,  as  the  representative 
of  each  true  church,  "Whatsoever  thou  shalt  bind,"  etc. 
Mt.  16,  19. 

"The  resurrection  of  the  body." 

I  believe  that  there  shall  be  a  resurrection  of  the  dead, 
when,  through  the  same  Holy  Spirit,  there  shall  be  an  awak- 
ening of  all  flesh.  I  believe  that  all  mankind,  both  the  good 
and  the  wicked,  shall  arise  in  the  body ;  that  the  very  flesh 
which  has  died  and  been  buried,  which  has  perished  and  in 
many  ways  been  destroyed,  shall  return  and  be  made  alive. 

"And  the  life  everlasting." 

I  believe  that  the  resurrection  shall  be  succeeded  by  an 
everlasting  life  on  the  part  of  believers,  and  an  everlast- 
ing death  on  the  part  of  sinners. 

"Amen." 

And  in  no  way  do  I  doubt  that  the  Father,  through  his 
Son  Jesus  Christ,  our  Lord,  and  the  power  of  the  Holy 
Spirit,  will  cause  me  to  experience  all  these  things.  This 
is  what  is  meant  by  the  word  "Amen,"  which  signifies  that 
these  things  are  certain  and  shall  surely  come  to  pass. 

in.    THE  LORD'S  PRAYER. 

The  Cry  of  Faith :  "Our  Father  Who  art  in  Heaven." 
The  Meaning:  O  Almighty  God,  through  thine  endless 
mercy  thou  hast  permitted  us  to  come  to  thee,  command- 
ing and  teaching  us,  through  thy  dear  Son,  our  Lord  Jesus 
Christ,  that  we,  through  his  merits  and  mediatorship,  shall 
call  and  look  upon  thee  as  Father ;  although  thou  canst,  in  all 
justice,  be  a  severe  judge  over  us  sinners,  who  have  sinned 


THE  LAW.  FAITH  AND  PRAYER.  209 

so  much  and  so  grievously  against  thy  holy  and  most  pre- 
cious will  and  have  called  forth  thine  anger. 

But  because  of  these  thy  mercies  we  pray  that  thou  wilt, 
through  the  same  grace,  put  into  our  hearts  the  comforting 
assurance  of  thy  paternal  love,  and  permit  us  to  taste  the 
sweetness  of  that  childlike  assurance  which  joyfully  calls 
thee  "Father,"  and  loves  thee  and  calls  upon  thee  in  every 
time  of  trouble.  Guard  us  that  we  may  remain  thy  children, 
and  permit  not  our  guilt  to  change  thee,  most  loving  Father, 
into  a  terrible  judge,  and  ourselves,  thy  children,  into  thy 
enemies. 

Thou  desirest  us  to  call  thee  not  only  "Father,"  but 
also  "Our  Father,"  and  thus  in  brotherly  unity  to  pray  for 
all  thy  children.  Therefore,  give  us  unity  and  brotherly 
love,  that  we  may  recognize  each  other  as  true  brothers  and 
sisters,  and  pray  to  thee  as  our  common  and  dear  Father 
for  each  of  the  brotherhood  of  mankind,  as  one  child  pleads 
with  its  father  in  behalf  of  the  other. 

Let  none  among  us  seek  at  thy  throne  his  own  advantage 
and  forget  his  neighbor's  good.  May  we  lay  aside  all  hatred, 
envy  and  contentions  and  live  with  each  other  as  true  and 
righteous  children  of  God,  so  that  in  this  fellowship  we  may 
be  able  to  say  not  merely  "My  Father,"  but  "Our  Father." 
Thou  art  not  an  earthly  father  to  us,  one  who  is  in  this 
world.  Thou  art  in  heaven,  a  spiritual  Father.  Thou  canst 
never  die.  Thou  art  never  perplexed  and  helpless,  as  is 
our  father  according  to  the  flesh  here  below.  Thou  dost  thus 
show  us  that  thou  art  an  immeasurably  better  father,  thus 
teaching  us  to  despise,  in  comparison  with  thee,  earthly 
fatherhood,  homeland,  friends,  possessions  and  whatever  is 
flesh  and  blood. 

Grant  us,  then,  O  Father,  that  we  likewise  may  be  thy 
heavenly  children.  Teach  us  to  care  only  for  our  souls  and 
our  heavenly  inheritance.  May  we  not  become  children  of 
this  world  in  that  our  earthly  homeland  and  inheritance 
deceive,  infatuate  or  hinder  us.  Thus  shall  we  be  able  in 
truth  to  say:  "Our  heavenly  Father."  Then  shall  we  truly 
be  thy  heavenly  children. 


210  LUTHER  ON  CHRISTIAN  EDUCATION. 

The  First  Petition :    "Hallowed  be  Thy  Name." 

The  Meaning:  O  Almighty  God,  dear  heavenly  Father, 
we  deplore  the  fact  that  thy  holy  name  is  often  profaned, 
blasphemed  and  dishonored  in  this  wretched  vale  of  tears. 
It  is  put  to  many  uses  where  thy  honor  has  no  part.  It  is 
abused  in  many  ways  in  sin.  A  shameless  life  is  truly  a  dis- 
grace and  a  dishonor  to  thy  holy  name. 

Bestow  upon  us,  then,  thy  divine  grace,  that  we  may 
guard  against  all  things  which  do  not  tend  to  the  honor  and 
praise  of  thy  holy  name.  Grant  that  all  witchcraft  and  false 
blessings  may  be  put  away.  Grant  that  thy  name  may  cease 
to  be  used  to  conjure  the  devil's  or  any  creature's  help. 
Grant  that  all  unbelief  and  superstition  may  be  rooted  out  J 
that  heresy  and  false  doctrine  parading  in  thy  name  may 
come  to  naught.  Grant  that  falsehood,  when  decked  as 
truth,  piety  or  holiness,  may  deceive  no  one. 

Grant  that  none  may  curse,  lie  or  deceive  by  thy  name. 
Protect  us  against  false  comfort  devised  in  thy  name.  Pro- 
tect us  against  all  spiritual  pride  and  the  empty  honor  of 
earthly  glory  and  fame.  Teach  us,  in  our  every  need  and 
affliction,  to  call  upon  thy  holy  name.  Teach  us,  in  the 
anguish  of  conscience  and  in  the  hour  of  death,  not  to  forget 
thy  name.  Grant  that  all  our  possessions,  words  and  deeds 
may  be  used  alone  to  thy  praise  and  honor.  May  we  use 
none  of  these  things  for  ourselves;  for  they  all  are  thine. 
Guard  us  against  the  shameful  vice  of  ingratitude. 

Grant  that  through  our  good  works  and  life  all  others 
may  be  induced  to  praise,  not  us,  but  thee  in  us,  and  to 
honor  thy  name.  Grant  that  our  evil  deeds  or  infirmities 
may  cause  no  one  to  take  offense,  to  the  dishonor  of  thy 
name  or  to  the  neglect  of  thy  praise.  Let  us  desire  nothing, 
either  for  time  or  for  eternity,  which  is  not  consistent  with 
the  praise  and  glory  of  thy  name;  and  if  we  should  pray 
for  these  things,  then  heed  not  our  folly.  Grant  that  our 
lives  may  be  such  as  to  prove  that  we  are  the  true  children 
of  God,  so  that  thy  fatherly  name  may  not  be  falsely  or 
in  vain  proclaimed  to  us.    Amen. 

All  psalms   and  prayers  to   God's  praise,   all   songs  of 


THE  LAW.  FAITH  AND  PRAYER.  211 

thanksgiving  and  the  entire  Hallelujah  are  forms  of  this 
petition. 

The  Second  Petition:    "Thy  Kingdom  Come." 

The  Meaning:  This  wretched  life  is  a  kingdom  of  all 
sin  and  wickedness.  Its  master  is  the  evil  spirit,  the  source 
and  chief  contriver  of  every  kind  of  wickedness  and  sin. 
But  thy  kingdom  is  a  kingdom  of  all  grace  and  of  all  vir- 
tues. The  Lord  Jesus  Christ,  thy  dear  Son,  in  whom  is 
found,  and  by  whom  is  given,  every  grace  and  virtue,  is  its 
ruler.  Grant  us,  then,  above  all  things  a  true  and  abiding 
faith  in  Christ  and  an  unshaken  hope  in  thy  mercy,  so  that 
we  may  overcome  the  dread  of  our  sinful  consciences- 
Work  in  us  a  devoted  love  for  thee  and  for  all  men.  Guard 
us  against  unbelief  and  despair,  and  against  being  possessed 

of  envy. 

Protect  us  against  the  filthy  desires  of  unchastity,  and 
help  us  to  preserve  the  virginity  and  purity  of  our  souls  and 
bodies.  Deliver  us  from  contentions,  from  war  and  discord, 
and  grant  us  the  blessings  of  thy  kingdom :  peace,  concord 
and  unbroken  quiet.  May,  by  thy  help,  neither  anger  nor 
any  other  kind  of  bitterness  cause  the  downfall  of  this  king- 
dom v/ithin  us,  but  may,  through  thy  grace,  unmixed  sweet- 
ness and  brotherly  devotion,  kindliness,  moderation  and 
meekness  rule  in  us.  Let  not  our  hearts  be  surcharged  with 
grief  and  sorrow,  but  let  joy  and  pleasure  in  thy  grace  fill 
our  souls. 

Finally,  grant  us  deliverance  from  all  sin ;  may  we,  strong 
in  thy  grace,  in  virtue  and  good  works,  become  thy  king- 
dom ;  thus  shall  our  hearts,  minds  and  thoughts,  and  all  our 
powers,  inwardly  and  outwardly,  most  humbly  submit  to 
thy  commandments,  and  do  thy  will;  and,  being  governed 
by  thee  alone,  we  shall  cease  following  the  flesh,  the  world 
and  the  devil. 

Cause  thy  kingdom  which  has  begun  in  us  to  grow,  and 
daily  to  strengthen  its  hold  upon  us,  to  the  end  that  we  may 
be  safe  from  the  deceptions  of  wickedness,  from  indifference 
to  thy  service  and  from  backsliding.  Grant  that  we  may  be 
influenced  by  the  serious  purpose  not  only  to  make  a  start 


212  LUTHER  ON  CHRISTIAN  EDUCATION. 

in  godliness,  but  to  persevere  therein,  and  to  attain  its  con- 
summation, as  the  prophet  has  said:  "Lighten  mine  eyes, 
lest  I  sleep  the  sleep  of  death ;  lest  mine  enemy  say,  I  have 
prevailed  against  him ;  lest  mine  adversaries  rejoice  when  I 
am  moved."  Ps  13,  3  ff. 

Grant  that  we  may  remain  steadfast,  and  that  thy  king- 
dom which  is  to  come  may  perfect  and  complete  thy  king- 
dom here  begun  in  us.  Deliver  us  from  this  sinful  life,  so 
full  of  perils.  Arouse  in  us  the  longing  for  the  life  to  come 
and  scorn  for  the  life  that  now  is.  Help  us  not  to  fear  death, 
but  to  welcome  it.  Release  us  from  the  fetters  and  love 
which  bind  us  to  the  present  life,  that  we  may  realize  the 
fulness  of  thy  kingdom. 

The  psalms,  hymns  and  prayers  in  which  we  ask  God  for 
grace  and  virtue  may  be  classed  with  this  petition. 

The   Third   Petition:      "Thy   Will   be    Done,    as   in 
Heaven,  so  on  Earth." 

The  Meaning:  Our  will  as  opposed  to  thy  will  is  never 
good.  It  is  at  all  times  wicked.  Thy  will  is  always  the 
best.  It  is  to  be  loved  and  to  be  desired  above  all  things. 
Therefore,  have  mercy  upon  us,  O  loving  Father,  and 
never  give  us  our  will  in  anything.  Grant  and  teach  us 
perfect  and  complete  patience  when  our  will  is  defeated  or 
hindered.  When  one  crosses  our  will  by  anything  that  he 
may  say  or  leave  unsaid,  by  anything  that  he  may  do  or 
leave  undone,  help  us  not  to  become  enraged  and  angered, 
and,  in  that  state  of  mind,  to  curse,  complain,  scold,  judge, 
condemn  or  strive.  When  our  will  is  opposed  or  hindered 
by  others,  may  we,  by  thy  help,  humbly  yield  to  them,  and, 
instead  of  resisting  them,  praise,  bless  and  favor  them  as 
those  who  carry  out  thy  divine  will  over  against  our  own. 

Give  us  grace  cheerfully  to  bear  disease,  poverty,  reproach, 
suffering  and  adversity,  and  help  us  to  recognize  that  these 
things  are  sent  because  it  is  thy  divine  will  that  we  therein 
crucify  our  own  will.  Make  us  willing  to  endure  injustice, 
and  restrain  us  from  taking  vengeance.  Suffer  us  not  to 
repay  evil  with  evil,  to  oppose  violence  with  violence,  but 
rather  to  find  our  pleasure  in  thy  will  which  sends  the  trials, 


THE  LAW.  FAITH  AND  PRAYER.  213 

and  thus  praise  and  thank  thee.  Let  us  not  place  that  which 
befalls  us  contrary  to  thy  will  at  the  door  of  Satan  or 
wicked  men,  but  recognize  in  it  thy  divine  will  which  di- 
rects all  things  for  the  purpose  of  increasing  our  happiness 
in  thy  kingdom  by  hindering  our  will. 

Grant  that  we  may  willingly  and  cheerfully  enter  into 
death,  accepting  it  as  thy  will ;  so  that  we  may  not  disobey 
thee  by  impatience  and  despair.  Restrain  the  desire  of  our 
members — our  eyes,  our  tongues,  our  hearts,  our  hands  and 
feet.  Suffer  them  not  to  have  their  own  will.  Make  them 
subject  to  thy  will,  firmly  held  and  subdued  therein.  Pro- 
tect us  against  all  wicked,  rebellious,  hard-hearted,  stiff- 
necked  and  stubborn  self-will. 

Give  us  true  obedience,  perfect  and  unquestioning  sub- 
mission in  all  things,  spiritual  and  terrestrial,  eternal  and 
temporal.  Preserve  us  from  the  abominable  vices  of  back- 
biting, slandering,  gossiping,  unmercifully  judging,  con- 
demning others,  or  striving  with  them.  Save  us  from  the 
calamity  and  the  evil  of  such  a  tongue.  When  we  see  or 
hear  anything  on  the  part  of  others  which  arouses  our  cen- 
sure or  indignation,  teach  us  to  be  silent,  to  cover  it,  to 
bring  our  complaints  before  thee  alone  and  to  leave  every- 
thing to  thy  will,  thus  manifesting  forgiveness  and  sym- 
pathy toward  those  who  sin  against  us. 

Teach  us  that  no  one  can  harm  us  without  harming  him- 
self at  the  same  time  a  thousand  times  more  in  thy  sight. 
Thus  may  we  be  rather  moved  to  mercy  than  to  anger;  to 
pity  than  to  resentment.  Help  us  not  to  rejoice  at  the  mis- 
fortune of  those  who  do  not  as  we  approve  or  who  have 
done  us  harm,  or  have,  by  something  in  their  lives,  given  us 
displeasure.  Help  us,  on  the  other  hand,  never  to  begrudge 
them  success. 

Under  this  petition  may  be  classed  those  psalms  and 
prayers  in  which  we  ask  help  against  the  secret  sins  and 
enemies  in  our  hearts. 

The  Fourth  Petition :    "Give  Us  this  Day  Our  Daily 
Bread." 
The  Meaning :    This  bread  is  our  Lord  Jesus  Christ,  who 


214  LUTHER  ON  CHRISTIAN  EDUCATION. 

feeds  and  comforts  our  souls.  Therefore,  O  heavenly 
Father,  grant  us  thy  grace  that  the  life  of  Christ,  his  Word, 
work  and  passion  may  be  proclaimed  to  us  and  all  the  world ; 
yea,  that  we  and  all  the  world  may  appropriate  and  ever  keep 
these  blessings.  Let  his  Word  and  work  be  throughout  our 
lives  a  powerful  example  and  a  mirror  of  all  virtues.  Grant 
that  in  suffering  and  adversity  we  may  find  strength  and 
comfort  in  his  suffering  and  cross.  Through  his  death  may 
we  in  firm  faith  vanquish  our  death  and  thus  fearlessly  fol- 
low our  beloved  leader  into  the  life  beyond. 

Grant  that  by  thy  grace  all  preachers  may  proclaim  Christ 
and  thy  Word  with  power  and  blessing  in  all  the  world. 
Enable  all  hearers  of  thy  Word  to  learn  to  know  Christ  and 
truly  thereby  to  amend  their  lives.  Graciously  expel  from 
thy  holy  Church  every  alien  message  and  doctrine  in  which 
Christ  is  not  taught.  Show  thy  mercy  to  all  bishops,  priests, 
ministers  and  rulers,  that  they,  enlightened  by  thy  grace, 
may  rightly  instruct  and  guide  us  by  word  and  example. 
And  should  the  example  of  any  ruler  be  evil,  safeguard  those 
of  weak  faith  against  offense. 

Protect  us  from  heretical  and  apostate  teachers,  so  that 
the  bread  of  the  unalloyed  doctrine  and  Word  of  Christ 
may  be  preserved  to  us.  May  we,  by  thy  grace,  rightly  con- 
template the  sufferings  of  Christ,  lay  hold  of  them  in  sin- 
cerity, and  experience  their  blessing  in  our  lives.  Let  us  not 
be  deprived,  in  our  last  hour,  of  the  blessings  of  Christ's 
death.  Grant  that  all  pastors  may  administer  the  blessed 
Sacraments  worthily,  to  the  end  that  all  Christendom  may 
grow  stronger  thereby.  Grant  that  we  and  all  Christians, 
when  our  time  has  come,  may,  by  thy  grace,  receive  the 
holy  Sacrament  unto  salvation.  And,  finally,  give  us  our 
daily  bread,  that  Christ  may  remain  in  us  and  we  in  him, 
and  that  the  name  "Christians,"  which  we  have  received 
from  him,  may  not  be  borne  by  us  to  our  shame. 

Under  this  petition  come  all  prayers  or  psalms  uttered  in 
behalf  of  rulers,  and  especially  those  asking  deliverance  from 
false  teachers,  Jews,  heretics  and  any  who  err  in  teaching 


THE  LAW.   FAITH  AND   PRAYER.  215 

of  any  kind ;  and  also  those  uttered  in  behalf  of  the  troubled 
and  disconsolate. 

The  Fifth  Petition:     "And  Forgive  Us  Our  Debts, 
as  We  also  Have  Forgiven  Our  Debtors." 

The  Meaning:  To  this  petition  the  condition  is  attached 
that  we  are  first  to  forgive  our  debtors.  When  we  have  done 
this,  then  we  can  say,  "Forgive  us  our  debts."  Above,  in  the 
third  petition,  we  prayed  that  God's  will  be  done;  for  it  is 
his  purpose  that  we  should  suffer  all  things  patiently,  not 
return  evil  for  evil,  nor  seek  to  avenge  ourselves,  but  should 
return  good  for  evil  after  the  manner  of  our  Father  in 
heaven,  who  causes  his  sun  to  rise  over  the  good  and  the 
wicked  and  sends  his  rain  upon  those  who  thank  him  and 
those  who  do  not.  Mt  5,  45.  Hence  we  pray  thus:  O 
Father,  now  and  in  our  last  hour  give  comfort  to  our  con- 
sciences, dismayed  as  they  are  and  shall  be  by  our  sins  and 
by  thy  judgment.  Grant  to  our  hearts  thy  peace;  so  shall 
we  await  thy  judgment  with  joy.  Do  not  judge  us  with 
severity,  for  in  thy  judgment  no  man  shall  be  justified.  Ps 
143,  2.  Teach  us,  dear  Father,  not  to  trust  in  ourselves  nor 
to  seek  comfort  in  ourselves  by  looking  to  our  own  work  or 
merit,  but  in  sincerity  and  with  firm  resolve  to  consign  our- 
selves to  thy  mercy  and  to  build  upon  that  alone.  Likewise, 
let  us  not  despair  on  account  of  our  blameworthy,  sinful  life ; 
let  us  value  thy  mercy  as  higher,  wider  and  stronger  than  all 
our  life. 

Help  all  men  who  are  in  mortal  danger  and  in  the  distress 
of  despair,  especially  our  particular  friend  N.  or  N.  Forgive 
them  and  us  all  our  debts;  comfort  them  and  let  them  be 
acceptable  unto  thee  according  to  thy  mercy. 

Return  thy  grace  for  our  wickedness,  as  thou  hast  com- 
manded us  to  do.  Now  and  in  our  last  hour,  and  in  all 
anguish  of  conscience,  silence  the  evil  spirit,  our  vile  slan- 
derer, accuser  and  exaggerator  of  our  sins.  Likewise,  we 
shall  give  due  heed  lest  we  slander  others  and  exaggerate 
their  sins.  Do  not  judge  us  according  to  the  accusations  of 
the  devil  and  of  a  wretched  conscience.  Do  not  listen  to 
the  voice  of  our  accusers,  who  accuse  us  before  thee  day 


216  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  night,  as  we  shall  not  listen  to  those  who  slander  and 
accuse  others. 

Relieve  us  from  the  heavy  burden  of  sin  and  an  evil  con- 
science; so,  trusting  in  thy  mercy,  we  shall  live  and  die, 
suffer  and  labor,  with  light  and  joyful  hearts. 

Under  this  petition  come  all  psalms,  hymns  and  prayers 
in  which  we  appeal  to  God  for  mercy  upon  our  sins. 

The  Sixth  Petition :    "And  Bring  Us  Not  into  Temp- 
tation." 

The  Meaning :  There  is  a  three-fold  source  of  temptation, 
or  trial ;  the  flesh,  the  world,  the  devil.  For  this  reason  we 
pray:  Dear  Father,  grant  us  grace  that  we  may  conquer 
the  lusts  of  our  flesh.  Help  us  in  our  efforts  to  exercise 
moderation  in  reference  to  eating  and  drinking,  and  also  in 
the  enjoyment  of  sleep,  leisure  and  diversion.  Help  us  to 
train  and  discipline  the  flesh  for  good  works  through  fasting, 
moderation  in  food,  dress  and  recreation,  by  industry,  by 
watching  and  prayer.  The  evil  propensity  of  the  flesh  to- 
ward unchastity,  all  its  desires  and  promptings  may  we 
destroy,  nailing  them  to  the  cross  with  Christ;  so  we  shall 
withstand  and  spurn  its  temptation.  When  we  behold 
beauty  in  the  shape  of  a  human  form,  of  a  painting  or  of  any 
creature  whatever,  may  we  not  experience  temptation,  but 
make  use  of  the  occasion  to  prize  purity  and  to  behold  thy 
praise  in  thy  creatures.  When  anything  sweet  comes  to  our 
ears,  or  anything  pleasant  to  our  senses,  may  we  see  there- 
in not  the  opportunity  of  desire,  but  an  occasion  of  singing 
thy  praise  and  glory. 

Protect  us  against  the  great  evil  of  avarice  and  against  the 
desire  for  the  riches  of  this  world.  Save  us  from  seeking 
worldly  honor  and  power,  yea,  from  the  very  desire  for 
them.  May  the  world's  duplicity,  her  false  show  and  blan- 
dishments, never  beguile  us.  May  the  troubles  and  adversi- 
ties in  the  world  not  provoke  us  to  impatience,  revenge,  an- 
ger or  other  faults.  Let  us,  by  thy  aid,  renounce  and  forsake 
the  lies  and  deceptions  of  the  world,  her  promises,  her  false- 
ness, her  good  things  and  evil  things;  let  us  do  this  with  a 
determination  that  shall  grow  stronger  day  by  day. 


THE  LAW.  FAITH  AND  PRAYER.  217 

Guard  us  against  all  suggestions  of  the  devil,  that  we  may 
not  despise  thee  by  pride,  self-complacency  or  like  faults,  m 
consequence  of  wealth,  noble  descent,  accomplishments,  per- 
sonal beauty  or  other  blessings  which  thou  hast  bestowed. 
Let  us  not,  from  any  cause  whatever,  fall  victims  to  hate 
and  envy.  And,  when  our  faith  is  tried,  now  and  m  our  last 
hour,  let  us  not  fall  into  despair. 

We  commend  to  thee,  heavenly  Father,  all  those  who 
struggle  against  temptation,  no  matter  in  what  form  it  makes 
its  assault.    Come  to  the  rescue  of  those  who  are  still  stand- 
ing    Raise  once  more  those  prostrate  from  their  fall.    Grant 
us  thy  grace,  that  in  this  wretched  and  uncertain  life,  in 
which   numerous   foes    ceaselessly   surround   us,   we   may 
bravely  fight,  nerved  by  a  strong,  valiant  faith,  and  thus  ob- 
tain the  eternal  crown.  T^   -in 
The  Seventh  Petition:    "But  Deliver  Us  from  Evil. 
The  Meaning:    This  petition  is  first  of  all  an  entreaty  for 
deliverance  from  evil  in  the  form  of  pain  or  penalty     The 
holy  Church  voices  it  in  her  litanies:    Deliver  us,  O  Father, 
from  thine  eternal  wrath  and  the  torments  of  hell.    In  death 
and  on  the  last  day,  deliver  us  from  the  severity  of  thy  judg- 
ment    From  a  cruel,  sudden  death,  deliver  us.    Protect  us 
against  flood  and  fire,  Ughtning  and  hail.    Protect  us  against 
famine  and  want.     Protect  us  against  war  and  bloodshed 
against  plague  and  pestilence;  against  the  French  and  all 
other  evils  protect  us.    Protect  us  against  all  bodily  ills  and 
distress  whenever  such  favor  accords  with  the  honor  of  thy 
name,  the  growth  of  thy  kingdom  and  with  thy  divme  will. 

"Amen." 

Grant  us,  O  God,  the  sure  fulfilment  of  all  our  petitions. 
Permit  us  not  to  doubt  that  thou  hast  heard  us  and  shalt 
hear  us  again,  since  our  petitions  are  yea  with  thee,  and  not 
nay  or  uncertain.  Therefore  we  say  cheerfully,  Amen;  this 
is  true  and  certain ;  Amen. 


Zhc  Zhvcc  ^Universal  (Treebs. 

Thesfr  confessions  of  the  universal  Christian  Church  Luther 
translated  into  the  German  language  and  explained  them  for 
the  purpose  of  proving  that  he  belonged  to  the  true  and  not 
to  a  false  church.  The  Nicene  Creed  he  placed  at  the  end  and 
the  other  three  at  the  beginning  of  this  treatise.  Four  editions 
were  printed  at  Wittenberg  in  1538. 

German  Text:  Wittenberg  edition,  6,  122;  Jena,  6,  572; 
Altenburg,  6,  1255;  Leipzig,  22,  102;  Erlangen,  23,  250;  Walch, 
10,  1195;  St.  Louis  Walch,  10,  992. 

Although  I  have,  in  previous  writings  on  the  subject  of 
faith,  described  at  length  both  its  nature  and  its  power,  and 
have  not  failed  to  make  known  my  faith  and  the  position  I 
intend  to  maintain,  the  devil  continues  to  seek  new  intrigues 
against  me.  For  this  reason  I  have  decided,  as  a  matter  of 
supererogation,  to  issue  conjointly  the  three  Symbols,  or 
Creeds,  which  have  been  received,  read  and  chanted 
throughout  the  Church.  I  do  this  for  the  purpose  of  affirm- 
ing once  more  that  I  am  at  one  with  the  true  Christian 
Church  which  has  maintained  these  Symbols,  or  Confes- 
sions, to  this  day,  and  not  with  the  false,  vainglorious 
church,  which  is  the  worst  enemy  of  the  true  Church,  having 
added  to  such  beautiful  confessions  any  amount  of  idolatry. 
Likewise,  Israel  joined  in  olden  times  to  the  beautiful,  di- 
vinely-instituted worship  in  the  temple  a  great  amount  of 
idolatrous  worship,  conducted  in  valleys,  upon  mountains 
and  in  groves.  Notwithstanding  it  claimed  to  be  the  true 
people  of  God,  a  claim  which  did  not  prevent  them  from 
killing  and  persecuting  the  prophets,  and  finally  even  Christ 
the  Lord  himself. 

218. 


EARLIEST  CHRISTIAN  CREEDS.  219 

The  first  Symbol,  that  of  the  apostles,  is  clearly  entitled 
to  precedence.  Briefly  and  concisely  it  gives  expression  to 
the  elements  of  the  Christian  faith,  for  which  reason  chil- 
dren and  the  uninstructed  can  apprehend  it  with  ease. 

The  second,  the  Athanasian  Creed,  is  longer.  On  account 
of  the  Arians,  it  gives  particular  prominence  to  the  article 
on  Jesus  Christ,  and  shows  that  he  is  the  only  Son  of  God 
and  our  Lord,  who  claims  the  same  faith  from  us  as  the 
Father  in  accordance  with  the  words  of  the  first  Symbol :  I 
believe  in  God     *     *     *     ^nd  in  Jesus. 

This  is  the  truth  which  St.  Athanasius  deals  with  and  es- 
tablishes in  his  Symbol,  which  is  to  all  intents  and  pur- 
poses an  apology  of  the  first  Creed. 

The  third  Symbol  is  ascribed  to  Augustine  and  Ambrose 
and  is  said  to  have  been  chanted  after  St.  Augustine's  bap- 
tism. Be  that  as  it  may,  it  hurts  no  one  to  believe  it;  in 
either  case  it  is  a  splendid  Symbol  or  Confession,  regardless 
of  its  author.  Its  form  is  that  of  a  chant,  whereby  it  is 
adapted  not  only  to  the  purpose  of  a  confession  of  the  true 
faith,  but  also  to  that  of  praising  and  thanking  God. 

May  no  one  judge  me  too  severely  for  rendering  the 
words  "increatus,  immensus"  by  "uncreated,  infinite"  (un- 
geschaffen,  unermesslich).  I  was  quite  aware  that  in  our 
language  such  words  seem  inelegant.  This  is  true  especially 
of  the  meaning  which  our  highlanders  attach  to  the  term 
"ungeschaffen."  But  necessity  compelled  the  adoption  of 
such  terms ;  and  the  fact  that  such  words  as  "ungeschaff en" 
may  have  been  misused,  shall  not  divert  me  from  my  pur- 
pose. Whoever  can  do  better  may  try  his  hand;  let  him 
see  whether  he  can  escape  the  censor  and  critic. 

THE  FIRST  CREED  OR  CONFESSION 

Is  that  general  confession  of  the  apostles  in  which  is  laid 
down  the  foundation  of  the  Christian  faith.    It  is : 

I  believe  in  God  the  Father  Almighty,  Maker  of 
heaven  and  earth: 

And  in  Jesus  Christ  his  only  Son,  our  Lord ;  who  was 
conceived  of  the  Holy  Spirit,  born  of  the  Virgin  Mary ; 


220  LUTHER  ON  CHRISTIAN  EDUCATION. 

suffered  under  Pontius  Pilate,  was  crucified,  dead,  and 
buried;  he  descended  into  hell;  the  third  day  he  rose 
again  from  the  dead ;  he  ascended  into  heaven,  and  sit- 
teth  on  the  right  hand  of  God  the  Father  Almighty; 
from  thence  he  shall  come  to  judge  the  quick  and  the 
dead. 

I  believe  in  the  Holy  Spirit;  the  Holy  Christian 
Church;  the  communion  of  saints;  the  forgiveness  of 
sins ;  the  resurrection  of  the  body ;  and  the  life  everlast- 
ing.   Amen. 

THE   SECOND   CREED   OR  CONFESSION 

Is  called  the  Creed  of  Athanasius,  because  it  was  drawn  up 
by  him  to  oppose  the  Arian  heretics.    It  is : 

Whosoever  will  be  saved,  before  all  things  it  is  neces- 
sary that  he  hold  the  true  Christian  faith. 

Which  faith,  except  every  one  do  keep  whole  and  un- 
defiled,  without  doubt  he  shall  perish  everlastingly. 

And  the  true  Christian  faith  is  this:  that  we  worship 
one  God  in  trinity,  and  trinity  in  unity. 

Neither  confounding  the  persons,  nor  dividing  the 
substance. 

For  there  is  one  person  of  the  Father,  another  of  the 
Son  and  another  of  the  Holy  Spirit. 

But  the  Godhead  of  the  Father,  of  the  Son  and  of  the 
Holy  Spirit  is  all  one :  the  glory  equal,  the  majesty  co- 
eternal. 

Such  as  the  Father  is,  such  is  the  Son  and  such  is  the 
Holy  Spirit. 

The  Father  uncreated,  the  Son  uncreated  and  the 
Holy  Spirit  uncreated. 

The  Father  incomprehensible,^  the  Son  incompre- 
hensible and  the  Holy  Spirit  incomprehensible. 

The  Father  eternal,  the  Son  eternal  and  the  Holy 
Spirit  eternal.  And  yet  they  are  not  three  Eternals,  but 
one  Eternal. 

As  also  there  are  not  three  incomprehensibles  nor 

*  Unlimited  (unermesslich),  whose  substance  and  power  are  un- 
measurable. — Luther's  marginal  note. 


EARLIEST  CHRISTIAN  CREEDS.  221 

three  uncreated  ;*  but  one  uncreated  and  one  incompre- 
hensible. 

So  likewise  the  Father  is  almighty,  the  Son  almighty 
and  the  Holy  Spirit  almighty. 

And  yet  they  are  not  three  Almighties,  but  one  Al- 
mighty. 

So  the  Father  is  God,  the  Son  is  God  and  the  Holy 
Spirit  is  God. 

And  yet  they  are  not  three  Gods,  but  one  God. 

So  like'wise  the  Father  is  Lord,  the  Son  is  Lord  and 
the  Holy  Spirit  is  Lord. 

And  yet  not  three  Lords,  but  one  Lord. 

For  like  as  we  are  compelled  by  the  Christian  truth 
to  acknowledge  every  person  by  himself  to  be  God  and 
Lord, 

So  are  we  forbidden  by  the  true  Christian  religion  to 
say  there  be  three  Gods,  or  three  Lords. 

The  Father  is  made  of  none,  neither  created  nor  be- 
gotten. 

The  Son  is  of  the  Father  alone,  not  made  nor  created, 
but  begotten. 

The  Holy  Spirit  is  of  the  Father  and  of  the  Son; 
neither  made,  nor  created,  nor  begotten,  but  proceed- 
ing. 

So  there  is  one  Father,  not  three  Fathers;  one  Son, 
not  three  Sons ;  one  Holy  Spirit,  not  three  Holy  Spirits. 

And  in  the  Trinity  none  is  before  or  after  the  other; 
none  is  greater  or  less  than  another. 

But  the  whole  three  persons  are  co-eternal  together, 
and  co-equal: 

So  that  in  all  things,  as  is  aforesaid,  the  unity  in 
trinity,  and  the  trinity  in  unity,  is  to  be  worshiped. 

He  therefore  that  will  be  saved  must  thus  think  of  the 
Trinity. 

Furthermore,  it  is  necessary  to  everlasting  salvation 
that  he  also  believe  rightly  the  incarnation  of  our  Lord 
Jesus  Christ, 
*Uncreated  (ungeschaffen),  whose  substance  has  neither  begin- 
ning nor  end,  and  is  no  creature. — Luther's  marginal  note. 


222  LUTHER  ON  CHRISTIAN  EDUCATION. 

For  the  right  faith  is,  that  we  believe  and  confess  that 
our  Lord  Jesus  Christ,  the  Son  of  God,  is  God  and  Man. 

God,  of  the  Substance  of  the  Father,  begotten  before 
the  worlds;  and  Man,  of  the  substance  of  his  mother, 
born  in  the  world; 

Perfect  God  and  perfect  Man;  of  a  reasonable  soul 
and  human  flesh  subsisting. 

Equal  to  the  Father,  as  touching  his  Godhead ;  and  in- 
ferior to  the  Father,  as  touching  his  manhood. 

Who,  although  he  be  God  and  man,  yet  he  is  not 
two,  but  one  Christ. 

One;  not  by  conversion  of  the  Godhead  into  flesh, 
but  by  taking  the  manhood  into  God. 

One  altogether;  not  by  confusion  of  Substance,  but 
by  unity  of  person. 

For  as  the  reasonable  soul  and  flesh  is  one  man,  so 
God  and  man  is  one  Christ. 

Who  suffered  for  our  salvation,  descended  into  hell, 
rose  again  the  third  day  from  the  dead. 

He  ascended  into  heaven ;  he  sitteth  on  the  right  hand 
of  the  Father,  God  Almighty;  from  whence  he  shall 
come  to  judge  the  quick  and  the  dead. 

At  whose  coming  all  men  shall  rise  again  with  their 
bodies,  and  shall  give  account  for  their  own  works. 

And  they  that  have  done  good  shall  go  into  life  ever- 
lasting; and  they  that  have  done  evil,  into  everlasting 
fire. 

This  is  the  true  Christian  faith,  which,  except  a  man 
believe  faithfully,  he  cannot  be  saved. 

THE  THIRD  CREED   OR  CONFESSION, 
Which  is  ascribed  to  Ambrose  and  Augustine,  is  that  well- 
known  hymn,  "Te  Deum." 

We  praise  thee,  O  God:  we  acknowledge  thee  to  be 
the  Lord. 

All  the  earth  doth  worship  thee,  the  Father  everlast- 
ing. 

To  thee  all  angels  cry  aloud ;  the  heavens,  and  all  the 
powers  therein. 


EARLIEST  CHRISTIAN  CREEDS.  223 

To  thee  Cherubim  and  Seraphim  continually  do  cry, 

Holy,  holy,  holy,  Lord  God  of  Sabaoth ; 

Heaven  and  earth  are  full  of  the  majesty  of  thy  glory. 

The  glorious  company  of  the  Apostles  praise  thee. 

The  goodly  fellowship  of  the  Prophets  praise  thee. 

The  noble  army  of  Martyrs  praise  thee. 

The  holy  Church  throughout  all  the  world  doth  ac- 
knowledge thee; 

The  Father  of  an  infinite  Majesty. 

Thine  adorable,  true  and  only  Son ; 

Also  the  Holy  Spirit,  the  Comforter. 

Thou  art  the  King  of  Glory,  O  Christ. 

Thou  art  the  everlasting  Son  of  the  Father. 

When  thou  tookest  upon  thee  to  deliver  man,  thou 
didst  humble  thyself  to  be  born  of  a  Virgin. 

When  thou  hadst  overcome  the  sharpness  of  death, 
thou  didst  open  the  kingdom  of  heaven  to  all  believers. 

Thou  sittest  at  the  right  hand  of  God,  in  the  glory 
of  the  Father. 

We  believe  that  thou  shalt  come  to  be  our  judge. 

We  therefore  pray  thee.   Help  thy  servants  whom 
thou  hast  redeemed  with  thy  precious  blood. 

Make  them  to  be  numbered  with  thy  Saints  in  glory 
everlasting. 

O  Lord,  save  thy  people,  and  bless  thine  heritage. 

Govern  them  and  lift  them  up  for  ever. 

Day  by  day  we  magnify  thee. 

And  we  worship  thy  name  ever,  world  without  end. 

Vouchsafe,  O  Lord,  to  keep  us  this  day  without  sin. 

O  Lord,  have  mercy  upon  us,  have  mercy  upon  us. 

O  Lord,  let  thy  mercy  be  upon  us,  as  our  trust  is  in 
thee. 

O  Lord,  in  thee  have  I  trusted,  let  me  never  be  con- 
founded. 
1.     The  history  of  the  Church  Universal  has  confirmed  -1^ 
in  me  the  conviction  that  those  who  have  had  and  main- 
tained the  central  article  in  its  integrity,  that  of  Jesus  Christ, 
have  remained  safely  intrenched  in  their  Christian  faith. 


224  LUTHER  ON  CHRISTIAN  EDUCATION. 

They  may,  in  other  matters,  not  have  been  free  from  error 
and  sin, — they  were  finally  preserved,  nevertheless.  He 
who  steadfastly  holds  to  the  doctrine  that  Jesus  Christ  is 
true  God  and  true  man,  who  died  and  rose  again  for  us,  will 
acquiesce  in  and  heartily  assent  to  all  the  other  articles  of 
the  Christian  faith.  Paul's  saying  in  Ephesians  1,  22,  is  true 
— that  Christ  is  the  chief  treasure,  the  basis,  the  foundation, 
the  sum  total,  to  whom  all  are  drawn  and  under  whom  all 
are  gathered.  And  in  him  are  hidden  all  the  treasures  of 
wisdom  and  knowledge,  Col  2,  3.  Christ  himself  says  in 
John  15,  5:  "He  that  abideth  in  me,  and  I  in  him,  the  same 
beareth  much  fruit."  And  in  Luke  11,  23:  "He  that  is  not 
with  me  is  against  me ;  and  he  that  gathereth  not  with  me 
scattereth."  It  is  decreed,  says  Paul  (Col  2,  9),  that  in 
Christ  Jesus  should  dwell  all  the  fullness  of  the  Godhead 
bodily  or  personally.  So,  he  who  does  not  find  or  receive 
God  in  Christ  will  never  find  him.  He  will  not  find  God 
outside  of  Christ,  even  should  he  mount  up  above  the 
heavens  or  descend  below  hell  itself,  or  go  beyond  the  limits 
of  the  world.  God  declares  that  here,  in  Christ's  human 
nature,  which  he  assumed  through  his  birth  of  the  Virgin 
Mary,  shall  be  his  dwelling-place.  If  thou  believest  this, 
it  is  well  for  thee ;  but  if  not,  do  what  thou  wilt,  thine  unbe- 
lief shall  change  nothing  in  this  respect,  and  Christ  with  his 
believers  will  be  quite  safe  from  thee ;  as  he  has  been  safe  all 
this  time  from  the  very  powers  of  the  devil  and  the  world. 

2.  On  the  other  hand,  I  have  also  observed  that  all  errors, 
heresies,  idolatries,  offenses,  abuses  and  ungodliness  in  the 
Church  have  arisen  primarily  because  this  article,  or  part, 
of  the  Christian  faith  concerning  Jesus  Christ,  has  been 
either  disregarded  or  abandoned.  Clearly  and  rightly 
viewed,  it  is  plain  that  all  heresies  militate  against  this 
precious  article  concerning  Jesus  Christ.  Simeon  says  of 
Christ  in  Luke  2,  34,  that  he  is  set  for  the  falling  and  the 
rising  of  many  in  Israel  and  for  a  sign  which  is  spoken 
against.  And  Isaiah  (8,  14)  long  before  preached  Christ  as 
"a  stone  of  stumbling  and  a  rock  of  offense."  He  who  takes 
offense  will  surely  be  offended  at  this  stone,  which,  as  Christ 


EARLIEST  CHRISTIAN  CREEDS.  225 

himself  testifies  in  Psalm  118,  22,  lies  in  the  way  of  every- 
one and  is  rejected  of  the  builders.  Also  John  in  his  epistle 
(2  Jn  7)  gives  no  other  nor  surer  sign  by  which  to  identify 
false  and  antichristian  spirits  than  denial  of  Jesus  Christ. 
All  these  have  attempted  to  gain  honor  for  themselves  from 
coping  with  Christ,  and  shame  is  what  they  have  reaped. 

3.  Some  have  attacked  Christ's  divinity.  They  have  led 
the  attack  in  various  ways.  To  some  he  is  no  more  than 
any  other  man,  and  in  no  sense  God.  Others  have  identi- 
fied him  with  the  Father,  holding  that  the  Father  suffered 
for  us.  There  have  been  those  who  believed  that  he  may  be 
called  God  in  view  of  his  superiority  to  all  angels,  and  of  the 
fact  that  all  creatures  came  into  being  through  him;  deny- 
ing, however,  that  in  essence,  nature  and  eternal  existence 
he  is  divine  equally  with  the  Father. 

It  is  passing  strange  how  those  wiseacres  have  racked 
their  heads  in  the  attempt  to  obviate  the  necessity  of  believ- 
ing in  Christ  as  God,  endeavoring  to  make  reason  the  rule, 
measure  and  master  both  of  this  article  and  the  Scriptures. 
The  article,  however,  has  stood  immovable,  while  they  all 
have  perished.  It  is  true,  however,  that  the  devil  has  al- 
ways sowed  his  seed  in  the  hearts  of  his  children,  the  unbe- 
lievers, until  finally  Mohammed  came,  who  led  the  whole 
eastern  world  away  from  Christ. 

4.  Others  have  made  his  humanity  the  object  of  their  at- 
tack, and  wonderful  are  their  performances.  The  Maniche- 
ans  claimed  that  a  shadow  passed  through  Mary  like  a 
spectre,  which  possesses  neither  a  true  body  nor  a  true  soul. 
Others  taught  that  Christ  was  without  soul,  and  that  the 
Deity  controlled  his  body  in  the  place  of  the  soul.  Still  others 
maintain  that  he  was  not  Mary's  true  son  according  to  the 
process  of  nature.  And  the  Jews  lay  claim  to  special  wis- 
dom for  contending  that  he  was  begotten  by  Joseph,  some 
among  them  upholding  their  views  with  arguments  of  un- 
utterable turpitude.  These  whittle  the  matter  down  to  a 
fine  point  when  they  argue  the  impossibility  of  three 
persons  existing  in  the  Godhead.  The  three  cannot  be 
brothers  or  kinsmen,   they  say,   and  on  no  other  known 


226  LUTHER  ON  CHRISTIAN  EDUCATION. 

ground  can  they  be  reckoned  as  equal  persons.  What  acute 
people  who  would  make  the  nature  of  mortal  men  or  of  dogs 
the  standard  by  which  they  judge  the  inscrutable,  eternal 
nature  of  God.  The  gist  of  the  matter  is  that  the  devil's 
rage  never  ceases  where  the  love  of  Christ  is  preached  in 
harmony  with  the  Apostles'  Creed,  namely,  that  he,  true 
God  and  true  man,  died  for  us  and  rose  again;  that  Christ 
is  the  seed  of  the  woman,  who  bruises  the  serpent's  head 
and  into  whose  heel  the  serpent  in  turn  thrusts  his  ven- 
omous fang.  Hence  enmity  continues  until  the  final  judg- 
ment. 

5.  '^And  what  have  we  unaer  tne  papacy  served  up,  the 
greatest  and  most  recent  saints?  We  have  confessed  that 
Christ  is  God  and  man.  But  that  he  as  our  Saviour  died 
and  rose  from  the  dead  for  us — this  and  like  truths  we  have 
denied  and  opposed  with  all  our  might;  and  we  have  not 
ceased  to  deny  them  unto  this  day.  Some  have  taught  that 
Christ  died  only  for  original  sin,  leaving  us  to  make  satisfac- 
tion for  other  sins  ourselves.  Others  have  affirmed  that  if 
we  sin  after  baptism  Christ  will  be  of  no  benefit  to  us  after 
that.  Thus  have  been  invented  intercession  of  saints,  pil- 
grimages, purgatory,  masses,  monasteries  and  numberless 
similar  enormities,  in  the  endeavor  to  reconcile  Christ ;  as  if 
he  were  not  already  our  mediator  before  God,  but  rather  our 
judge.  And  today  they  who  aspire  to  be  the  best  Christians 
and  who  boast  the  name  of  the  Church,  make  a  practice  of 
burning  at  the  stake  their  fellow  men  and  bathing  them- 
selves in  innocent  blood,  claiming  that  to  be  true  doctrine 
which  teaches  grace  and  salvation  through  man's  own 
works.  Thus  we  ascribe  to  Christ  only  the  honor  of  institut- 
ing the  work  of  salvation.  We  are  the  heroes  who  com- 
plete it  with  glory  to  ourselves.  Christ  died  for  us,  it  is  ad- 
mitted, to  begin  the  work  and  to  effect  the  forgiveness  of 
sins,  but  w^e  are  able  to  effect  salvation  by  our  works. 

6.  Such  is  the  way  the  devil  does  his  work.  In  three 
storm-columns  he  makes  attack  upon  Christ.  The  first 
storms  his  divinity,  the  second  his  humanity,  the  third  his 
work.    Each  of  the  three  endeavors  to  destroy  Christ.  What 


EARLIEST  CHRISTIAN  CREEDS.  227 

avails  it  to  confess  that  Christ  is  God  if  one  does  not  believe 
him  to  be  man?  Such  partial  faith  has  not  the  whole  true 
Christ  but  a  phantom  of  the  devil.  What  avails  it  to  confess 
Christ  is  man  if  one  believes  not  he  is  God.  What  advan- 
tage to  confess  Christ  both  God  and  man  if  one  does  not 
further  believe  that  he  has  become  and  done  everything  for 
us?  Just  so  they  performed  a  fruitless  task  who  confessed 
that  Christ  died  for  them,  etc.,  and  yet  did  not  believe  him 
God,  as  the  Arians ;  or  did  not  believe  him  man,  as  the  Man- 
icheans.  Truly,  all  three  truths  must  be  believed ;  that  he  is 
God,  that  he  is  man,  and  that  he  became  man  for  us,  as 
the  Apostles'  Creed  teaches,  conceived  by  the  Holy  Spirit, 
born  of  the  Virgin  Mary,  suffered,  was  crucified,  died,  rose 
again,  etc.  If  a  single  one  of  the  constituent  parts  be  lack- 
ing, the  others  also  must  fall.  The  faith  must  be  completely 
rounded  out.  It  may  be  feeble  and  subject  to  trial,  but  it 
must  exist  in  its  integrity,  without  admixture  of  falsehood. 
Feebleness  of  faith  is  not  the  source  of  ruin,  but  to  have  a 
false  faith — that  is  eternal  death. 

7.  The  third  column  is  likely  to  send  forth  many  who  re- 
fuse to  believe  the  resurrection  of  Christ  from  the  dead,  and 
his  sitting  on  the  right  hand  of  God,  and  those  other  declara- 
tions of  our  Creed  which  follow.  That  means  to  knock  the 
bottom  out  of  the  barrel  and  to  wind  up  the  game  in  a  grand 
finish,  indeed.  For  thereby  Christ  sinks  out  of  sight;  and 
the  world  will  despise  the  future  life  when  Christ  is  de- 
spised. He  who  does  not  hope  for  a  future  life  has  as  little 
need  of  Christ  as  the  animals  have  need  of  paradise,  since 
Christ's  kingdom  necessarily  is  not  upon  earth.  He  him- 
self confesses  before  Pilate,  in  John  18,  36 :  "My  kingdom  is 
not  of  this  world,"  etc.  This  false  faith  originated  at  Rome 
in  the  pope's  court,  and  the  same  leaven  has  leavened  all  the 
spiritual  orders  from  the  cardinals  down  to  the  altarists. 
Romanists  indeed  say  that  Christ  is  God  and  man,  and  that 
he  suffered ;  they  even  denounce  the  old  heretics ;  all  this  is 
the  source  of  their  income,  honor  and  power.  But  the  utter 
lack  of  faith  in  the  resurrection  and  eternal  life  proves  that 
they  are  not  sincere. 


228  LUTHER  ON  CHRISTIAN  EDUCATION. 

8.  Such  individuals  were  by  the  heathen  called  Epi- 
cureans. The  poets  consider  them  swine  and  so  term  them. 
The  same  kind  of  saints  Christ  found  among  his  people 
when  he  came  upon  earth,  and  he  called  them  in  the  Gospel 
"Sadducees."  Much  more  will  he  find  the  world  filled  with 
them  when  he  comes  again  from  heaven.  They  will  not  be 
sleek,  tame  swine,  but  wholly  wild  ones,  who  shall  not  only 
despise  God,  but  also  be  utterly  devoid  of  reason  and  hu- 
manity. He  shall  come  at  midnight  when  the  darkness  shall 
have  attained  its  blackest  hue  and  men's  wickedness  its  ut- 
most height — signs  characteristic  of  the  end  of  the  world. 
Thus  he  came  in  the  flood,  thus  he  came  upon  Egypt,  thus 
upon  Babylon. 

9.  There  are  despicable  malcontents  who  mockingly  up- 
braid the  holy  Christian  Church  on  account  of  the  strife,  the 
sects,  the  errors,  the  heresies  and  the  offenses  to  be  found 
therein,  as  if  the  failure  of  the  Church  of  Christ  to  be  united 
and  harmonious  rendered  the  doctrine  of  the  Gospel  false 
and  vicious.  Very  wise  and  wonderful  people  are  these 
who  would  teach  the  Holy  Spirit  how  to  rule  his  Church. 
Yes,  my  friend,  if  the  devil  were  not  always  eager  to  fasten 
his  teeth  into  the  heel  of  Christ  or  were  compelled  to  desist, 
such  a  tranquil,  harmonious  Church  would  be  easily  forth- 
coming. But  since  he  is  Christ's  enemy,  provoking  war, 
sects  and  disorder  incessantly,  great  injustice  is  done  the 
dear  Church  when  the  blame  for  cuch  discord  and  confusion 
is  laid  at  her  door ;  for  it  is  plain  that  she  is  not  the  author 
of  them,  but  the  victim.  Why  are  we  Christians  not  also 
blamed  for  the  unrest  and  bloodshed  between  us  Germans 
and  the  Turks? 

The  proverb  says  that  one  can  keep  peace  no  longer 
than  his  neighbor  is  willing.  The  dear  Church  cannot  be  at 
peace  so  long  as  she  refuses  to  listen  to  the  enemy  of  her 
Lord  Jesus  Christ.  What  else  is  she  to  do  ?  The  heel-biter, 
the  devil,  will  not  rest  nor  permit  the  bruiser  of  his  head  to 
have  peace.  Likewise  the  head-bruiser,  our  Lord,  will  never 
tolerate  this  heel-biter.  Just  deem  yourself  wise  and  play 
the  role  of  censor  in  this  quarrel!     What  will  you  effect? 


EARLIEST  CHRISTIAN  CREEDS.  22!? 

You  will  fare  like  the  man  who  wants  to  separate  those  who 
have  come  to  blows.  Christ  will  condemn  you,  and  the  devil 
will  tear  you  to  pieces.  Hence  let  the  matter  go!  Do  not 
get  pinched  between  the  hinge  and  the  door;  you  will  be 
able  to  please  neither  Christ  nor  Belial.  The  sworn  enmity 
between  them  is  extreme ;  the  one  must  finally  succumb  and 
the  other  triumph.    This  is  the  only  alternative  possible. 

10.  There  was  indeed  remarkable  peace  and  quiet  under 
the  Papacy  when  there  was  beautiful  harmony  of  doctrine, 
but  now  the  complaint  is,  so  many  sects  and  contending 
spirits  having  arisen,  the  people  are  utterly  confused  and  har- 
mony is  impossible.  In  God's  name,  who  is  restraining  an- 
other? Who  asks  you  to  stay?  Stay  with  the  pope  or  re- 
turn to  him !  Our  doctrine  has  not  arisen  through  you ;  and 
we  shall,  God  willing,  be  able  to  get  along  without  you. 
Christ  himself  declares  in  Luke  11,  21-22  that  where  he  is 
not,  there  the  devil  is  quiet  and  leaves  the  people  in  peace. 
Christ  says:  "When  the  strong  man  fully  armed  guardeth 
his  own  court,  his  goods  are  in  peace :  but  when  a  stronger 
than  he  shall  come  upon  him,"  there  is  no  doubt  that  peace 
is  at  an  end.  A  tumult  ensues  until  he  is  conquered,  when 
he  must  surrender  his  armor  and  spoil. 

11.  Before  Christ  came,  the  world  was  as  full  of  idolatrous 
practices  as  a  dog  of  fleas  on  St.  John's  day.  Every  place 
swarmed  and  teemed  with  idols.  No  devil  cast  out  another, 
none  stood  upon  another's  head,  none  fastened  his  fangs  in 
another's  heel.  The  peace  and  fellowship  among  them  was 
altogether  perfect.  The  Romans  gathered  idols  from  every 
part  of  the  world  and  built  a  church,  calling  it  the  Pantheon, 
the  church  of  all  the  gods ;  for  the  worldly-wise  lords  desired 
to  have  all  the  gods  in  their  city.  But  when  the  true  God, 
Jesus  Christ,  came  they  would  not  tolerate  him.  Is  it  not  a 
remarkable  thing  to  welcome  all  the  other  gods  and  exclude 
and  persecute  just  this  one?  Those  gods  are  quiet  and  at 
peace  among  themselves,  but  with  the  advent  of  this  one 
the  play  begins  and  discord  arises;  all  the  gods  rage  and 
with  them  their  servants,  the  Romans,  These  put  to  death 
apostles,  martyrs  and  all  who  call  upon  the  name  of  Christ. 


250  LUTHER  ON  CHRISTIAN  EDUCATION. 

The  other  gods  receive  no  injury  from  them  but  only  honor 
and  homage. 

12.  Had  Christ  been  a  devil  as  the  other  gods,  how  gladly 
and  gloriously  would  they  have  permitted  him  equal  wel- 
come and  adoration!  But  now  that  they  rage  and  foam 
against  him,  they  confess  him  necessarily  to  be  the  true 
and  the  only  God,  who  bruises  their  heads  and  storms  their 
palaces,  conquers  their  armies  and  distributes  their  treasure. 
They  groan  and  bite  his  heel ;  they  blame  him  for  disturbing 
the  peace  of  Rome  and  of  the  whole  world,  and  think  to  do 
God  a  great  service  when  they  oppose  him  with  their  relent- 
less persecutions  and  bloodshed.  Yes,  to  be  sure,  if  we  do 
the  devil's  bidding  and  dismiss  Christ,  we  have  perfect  peace 
with  the  former.  He  will  permit  all  kinds  of  idolatry  and 
error,  but  this,  his  head-bruiser,  he  cannot  tolerate. 

13.  Likewise,  under  the  Papacy  the  world  was  as  full  of 
fanatics  and  sects  as  in  the  past  when  the  heathen  ruled. 
The  orders,  institutions,  churches,  pilgrimages,  brother- 
hoods, etc.,  instituted  were  innumerable.  All  these  enjoyed 
peace  among  themselves  and  increased  daily.  None  de- 
voured another,  although  some  were  at  loggerheads  with 
each  other.  The  pope  confirmed  them  all,  and  they  must  be 
called  the  holy  orders,  the  holy  estates,  the  holy  pillars,  the 
holy  lights  of  Christendom.  But  now  comes  the  Gospel, 
proclaiming  that  the  whole  kingdom  of  Christ  constitutes 
one  universal  order,  one  body  in  Christ,  without  sects;  for 
here,  says  Paul  (Gal  3,  28),  there  is  no  Jew,  no  Greek,  no 
barbarian,  no  Carthusian,  etc.,  but  all  are  one,  and  in  one, 
Christ.  Thereupon  the  holy  orders  rage  and  foam  against 
this  one  order  of  Christ.  But  that  is  a  confession  that  they 
are  the  church  of  sectaries  and  the  order  of  the  devil,  and 
that  the  only  true  order  is  that  established  by  Christ. 

14.  Had  we  instituted  an  order  like  theirs  it  would  never 
have  been  called  an  innovation.  The  pope  would  have  at 
once  ratified  it,  and  his  other  orders  would  have  given  it 
joyful  and  honorable  welcome  and  promoted  its  interests 
alongside  of  their  own  in  perfect  quietness  and  peace.  But 
since  we  give  praise  to  Christ's  universal  order  as  the  high- 


EARLIEST  CHRISTIAN  CREEDS.  231 

est  and  holiest,  yea,  the  only  true  holy  order,  we  tread  upon 
the  serpent's  head.  That  situation  he  cannot  endure.  He 
endeavors  to  bruise  Christ's  heel,  crying  out,  through  the 
holy  fathers  among  his  sects,  that  we  disturb  the  peace  and 
provoke  trouble  and  rebellion.  Yes,  to  be  sure !  had  we  been 
ready  to  renounce  the  universal  order  of  Christ  and  to  con- 
sult the  pleasure  of  the  king  of  rats  and  of  sects  in  what  we 
teach,  and  that  of  his  parties,  we  should  have  maintained 
peace  with  honor. 

15.  Saint  Bernard  says,  on  Isaiah  38,  17,  "Behold,  it  was 
for  my  peace  that  I  had  great  bitterness."  "Ecce  in  pace 
amaritudo  mea  amarissima."  The  Church  is  never  in  a 
worse  state  than  when  it  has  peace  and  quiet,  and  it  is  any- 
thing but  a  good  sign  when  Christians  are  not  at  war  with 
the  devil,  the  heel-biter;  for  it  indicates  that  the  latter  has 
peace  and  his  way.  But  rage  and  restlessness  on  the  part 
of  the  heel-biter  shows  that  Christ  is  storming  his  palace 
and  defeat  is  imminent.  Therefore,  he  who  will  not  see  and 
recognize  the  Christian  Church,  except  where  the  cross, 
heresies  and  parties  are  never  found,  but  tranquil  peace  ever, 
shall  never  see  it  or  mistakes  the  false  church  of  the  devil  for 
the  true  Church.  Christ  declares:  "It  must  needs  be  that 
occasions  of  stumbling  come ;  but  woe  to  that  man  through 
whom  the  occasion  cometh,"  Mt  18,  7.  And  Paul  says: 
"For  there  must  be  also  factions  among  you,  that  they  that 
are  approved  may  be  made  manifest  among  you,"  1  Cor  11, 
19. 

Indeed,  if  the  Church  is  to  be  always  without  disturbance, 
we  must  do  away  with  the  Lord's  Prayer,  in  which  we 
pray  that  his  name  be  hallowed,  his  kingdom  come,  his  will 
be  done,  and  that  we  be  not  led  into  temptation,  etc.  When 
blasphemous  doctrine  is  no  longer  palmed  off  under  God's 
name,  then  it  is  time  to  cease  praying:  "Hallowed  be  thy 
name,  thy  kingdom  come,"  etc. 

16.  But  such  people  refuse  to  listen.  They  continue  to 
fret  and  persist  in  the  effort  to  create  a  church  after  their 
own  hearts,  peaceable  and  tranquil.  And  God,  in  turn,  does 
not  consult  their  fretful  moods.    He  lets  them  fret  and  con- 


232  LUTHER  ON  CHRISTIAN  EDUCATION. 

tinues  to  build  the  Church  according  to  his  own  design,  until 
their  church  suffers  complete  destruction,  and  no  window  re- 
mains nor  stone  nor  mortar.  This  is  the  experience  the 
Jews  had  with  their  temple  in  Jerusalem.  Hence  the  Lord's 
Prayer  of  the  hypocrites  must  run:  Thy  name  has  already 
been  hallowed ;  thy  kingdom  has  come ;  thy  will  is  done.  In 
other  words :  We  are  holy  and  perfect ;  we  need  no  longer 
forgiveness  of  sin  and  protection  from  temptation.  Their 
church  must  be  free  from  sects,  offenses  and  discord.  There 
must  be  no  serpent  in  their  paradise  and  the  devil  must  find 
access  barred  to  the  children  of  God.  Job  1,  6.  Such  per- 
sons are  left  to  wander  according  to  the  darkness  of  their 
own  hearts,  as  Psalm  81,  12,  declares.  We  will  now  return 
to  our  Creeds  and  not  digress  from  our  subject. 

17.  We  Christians  are  not  so  utterly  devoid  of  common 
sense  and  altogether  without  reason  as  the  Jews  think. 
Considering  us  fools  for  being  unable  to  see  the  impossibil- 
ity of  God  being  man,  and  the  existence  of  three  distinct  per- 
sons in  the  unity  of  the  Godhead,  they  put  us  upon  the  same 
mental  plane  with  geese  and  ducks.  No,  God  be  praised, 
we  clearly  perceive  such  doctrine  to  be  beyond  the  reason 
of  man.  No  acute  Jewish  intellects  are  needed  to  demon- 
strate that  to  us;  with  full  knowledge  we  consent  to  such 
assertion.  Upon  the  strength  of  our  own  experience  we 
confess  that  wherever  the  light  of  reason  is  not  supplement- 
ed by  that  of  the  Holy  Spirit,  it  will  be  impossible  to  appre- 
hend, believe  and  maintain  this  article  of  faith.  In  the  ab- 
sence of  such  clearer  light,  reason  is  bound  to  be  the  proud, 
supercilious  specimen  exhibited  by  the  Jews  when  they 
make  this  article  of  faith  an  object  of  mirth  and  ridicule. 
Although  it  has  never  beheld  the  divine  Being  and  is  unable 
to  behold  him;  although  it  is  incapable  of  understanding 
that  upon  which  it  passes  judgment  and  with  which  it  deals 
in  thought  and  word — for  "God  dwells  in  light  unapproach- 
able'* (1  Tim  6,  16),  and  must  come  to  us,  though  as  light 
concealed  in  a  lantern ;  and  "No  man  hath  seen  God  at  any 
time ;  the  only  begotten  Son  of  the  Father  he  hath  declared 
him"  (John  1,  18)  ;  and  as  Moses  said  long  ago:    "Man  shall 


EARLIEST  CHRISTIAN  CREEDS.  233 

not  see  me  and  live"  (Ex  33,  20)-still  such  reason  dares  to 
sit  in  judgment  upon  Deity. 

18.     Let  us,  then,  cite  passages  of  Scripture  to  confirm 
this  article,  especially  that  part  of  it  where  Athanasius  dis- 
tinguishes the  three  persons  in  the  Godhead,  thus:    "The 
Father  is  made  of  none;  neither  created  nor  begotten.    The 
Son  is  of  the  Father  alone;  not  made  nor  created,  but  be- 
gotten.   The  Holy  Spirit  is  of  the  Father  and  of  the  Son; 
neither  made  nor  created  nor  begotten,  but  proceeding. 
The  Scriptures  describe  the  Son  as  begotten  of  the  Father. 
"Jehovah  said  unto  me,  Thou  art  my  Son;  this  day  have  I 
begotten  thee,"  Ps  2,  7.     And  Christ  describes  the  Holy 
Spirit  thus:     "When  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth 
which  proceedeth  from  the  Father,  he  shall  bear  witness  of 
me  "  Jn  15,  26.    This  Scripture  testifies  that  the  Holy  Spirit 
proceeds  from  the  Father  and  is  sent  by  the  Son.    He  who  is 
sent  also  proceeds.     Now,  as  the  Son  is  begotten  of  the 
Father  and  yet  does  not  leave  the  Godhead,  but  remams  in 
the  one  same  Godhead  with  the  Father  and  is  one  God  with 
him,  so  also  does  the  Holy  Spirit  proceed  from  the  Father 
and  the  Son  by  whom  he  is  sent;  yet  he  does  not  leave  the 
Godhead,  but  remains  with  the  Father  and  the  Son  in  the 
same  Godhead,  and  with  them  both  is  one  God. 

19.  For  this  reason,  the  birth  of  Christ  is  vastly  different 
from  the  birth  of  any  human  being,  and  no  human  being  pro- 
ceeds after  the  manner  of  the  Holy  Spirit.  A  man,  born  of 
another  human  being,  not  only  becomes  a  separate  person 
from  his  father  but  also  a  distinct  individual  in  respect  ot 
substance.  His  substance  does  not  remain  merged  in  that 
of  the  father,  nor  does  the  father's  remain  merged  in  that  of 
the  son.  In  this  case,  however,  the  Son  becomes  a  distmct 
person  by  birth;  notwithstanding  his  substance  remains 
identical  with  that  of  the  Father  and  that  of  the  Father  with 
the  Son's.  Distinct  as  to  person,  they  are  inseparable  and 
indissoluble  as  to  substance. 

Similarly,  when  one  man  proceeds  from  the  otiier  and  is 
sent  forth  by  him,  there  is  a  separation  not  only  of  the  per- 


234  LUTHER  ON  CHRISTIAN  EDUCATION. 

sons  but  also  of  their  substance.  The  Holy  Spirit,  However, 
proceeds  from  the  Father  and  the  Son,  and  he  is  also  sent 
by  the  Father  and  the  Son,  and  assumes  a  distinct  personal- 
ity of  his  own ;  yet  he  remains  merged  in  the  substance  of 
the  Father  and  the  Son,  and  the  Father  and  the  Son  remain 
merged  in  the  substance  of  the  Holy  Spirit.  In  other  words : 
All  three  persons  remain  in  the  unity  of  the  same  Godhead. 

20.  Accordingly,  theologians  term  such  nativity  of  the 
Son  an  immanent*  nativity,  for  the  combined  reasons  that 
thereby  the  Godhead  is  not  relinquished,  that  it  comes  from 
the  Father  alone,  and  that  immanence  in  the  Godhead  is 
maintained.  Likewise,  the  procession  of  the  Holy  Spirit  is 
termed  an  immanent  procession  in  that  it  does  not  issue 
from  the  Godhead  as  such  but  from  the  Father  and  the  Son 
alone  and  implies  immanence  in  the  Godhead.  Such  a  rela- 
tion is  altogether  a  matter  of  faith.  Even  the  angels, 
who  unceasingly  behold  it  with  joy,  cannot  fathom  it.  The 
attempts  of  men  in  this  direction  have  resulted  in  their  com- 
plete discomfiture.  It  is  enough  to  know  that  in  faith  we  are 
able  to  catch  a  glimpse  of  three  distinct  persons;  that  the 
Father  is  begotten  of  no  one,  that  the  Son  is  begotten  of  the 
Father  and  that  the  Holy  Spirit  proceeds  from  the  Father 
and  the  Son.  By  "proceeding"  is  meant  a  "sending,"  as  an 
ambassador  is  sent;  just  as  the  birth  of  the  Son  means  a  be- 
ing born,  as  a  son  is  born  of  a  father. 

21.  The  distinction  between  the  Son  and  the  Holy  Spirit 
is  also  maintained  and  expressed  in  their  names  whenever 
they  reveal  themselves  apart  from  the  Godhead  through 
creatures.  The  Son  is  born  also  bodily  of  his  mother,  and  in 
this  connection  birth  and  sonship  are  predicated  of  him,  like- 
wise, though  he  is  the  Son  of  God  in  the  one  birth  as  much 
as  in  the  other.  The  Holy  Spirit,  also,  proceeds  bodily, 
for  instance,  in  the  form  of  a  dove,  of  fiery  tongues,  of  a 
mighty  wind.  In  this  connection,  likewise,  it  is  predicated 
of  him  that  he  goes  forth  and  is  sent,  but  either  procession  is 
that  of  the  Holy  Spirit,  not  that  of  the  Father  or  of  the  Son. 

22.  Therefore  it  is  altogether  in  harmony  with  the  nature 
*Innebleibend. 


EARLIEST  CHRISTIAN  CREEDS.  235 

of  things  that  the  second  person  of  the  Godhead,  born  before 
in  eternity  and  therefore  Son,  should  also  undergo  a  bodily 
birth  and  become  a  son,  and  that  neither  the  Father  nor  the 
Holy  Spirit  should  be  born  bodily  and  become  a  son.  Like- 
wise, that  the  Holy  Spirit  should  proceed  bodily  who  pro- 
ceeded before  in  eternity,  but  was  not  born  and  is  not  Son. 
The  Father,  then,  is  self-existent,  while  the  divine  majesty  is 
shared  by  all  three  persons.  Let  it  be  understood,  however, 
that  the  Son  has  once  received  his  divine  nature  from  the 
Father  through  his  eternal  immanent  birth,  and  not  through 
that  which  followed;  that  the  Holy  Spirit  has  received  his 
divine  nature  from  the  Father  and  the  Son  through  his 
eternal,  immanent  procession.  Thus  the  Son  reveals  his 
eternal  birth  through  the  bodily  birth,  and  the  Holy  Spirit 
his  eternal  procession  through  his  bodily  procession.  The 
inner  substance  of  each  is  reflected  in  a  corresponding  out- 
ward symbol,  or  image. 

23.  These  are  the  distinctions  in  the  three  persons  of  the 
Godhead  which  are  warranted  by  the  Scriptures.  Whoever 
so  desires  may  indulge  in  further  reflections  upon  the  sub- 
ject, but  he  is  not  likely  to  find  other  distinctions  belonging 
to  the  sphere  of  certainty.  For  this  reason  let  us  cling  in 
singleness  of  heart  to  those  we  know  and  be  content  with 
them  until  we  shall  arrive  where  these  things  are  no  longer 
a  matter  of  faith  based  upon  what  we  hear  but  of  knowledge 
based  upon  sight. 

The  Epistle  to  the  Hebrews  also  finely  illustrates  the  dis- 
tinction between  the  Father  and  the  Son  in  the  words: 
"Who  being  the  effulgence  of  his  glory,  and  the  very  image 
of  his  substance,"  Heb  1,  3.  But  this  one  passage  does  not 
cover  all  the  facts ;  it  does  not  show  the  second  person  in  the 
Godhead  as  a  Son  and  as  born,  although  it  very  beautifully 
expresses  the  fact  that  this  second  person  is  one  divine 
substance  with  the  first  person  and  not  a  creature  distinct 
and  separate.  The  passage  is  doubtless  meant  as  an  illus- 
tration borrowed  from  the  sun  and  its  effulgence.  Nearly 
all  the  great  scholars  of  the  Church  have  compared  the 
Father  to  the  sun,  Christ  to  its  effulgence  and  the  Holy 


236  LUTHER  ON  CHRISTIAN  EDUCATION. 

Spirit  to  its  heat.  In  order  that  the  plain  Christian  might 
have  a  simple,  tangible  and  visible  object  lesson  to  aid  him 
in  apprehending  this  article  of  faith,  the  author  of  the  Epistle 
to  the  Hebrews  uses  the  words :  "Christ  is  an  effulgence  of 
the  Father's  glory."  The  Scriptures  ascribe  no  other  origin 
to  created  light  than  its  coming  out  of  the  darkness,  that  is, 
out  of  nothing.  Genesis  1,  2-3,  says  that  when  darkness  was 
upon  the  waters  there  sprang  light  out  of  the  darkness,  or 
out  of  nothing,  through  a  divine  utterance.  Also  Paul  (2 
Cor  4,  6)  declares:  "It  is  God,  that  said.  Light  shall  shine 
out  of  darkness."  Therefore  light  is,  as  it  were,  a  certain 
effulgence  or  glow,  out  of  darkness,  for  the  darkness  bodied 
forth  the  light  through  God's  Word;  but  darkness  itself  is 
nothing. 

Here,  however,  it  is  said  that  Christ  is  an  effulgence — ^not 
from  darkness,  since  it  is  not  darkness  that  has  given  him 
forth;  nor  does  he  shine  forth  from  nothingness;  he  shines 
forth  and  glows  from  the  very  glory  of  the  Father,  namely, 
from  his  inner  divine  substance  and  nature.  Thus  the  origin 
of  this  effulgence,  or  light,  is  the  divine  substance  itself. 
Accordingly,  Christ  cannot  possibly  be  a  creature ;  for  of  no 
creature  do  the  Scriptures  declare  that  it  is  the  effulgence  of 
the  divine  nature  and  glory. 

24.  The  word  effulgence  implies  that  Christ  is  truly  God, 
begotten  of  the  Father ;  for  effulgence  here  means  the  divine 
majesty  and  glory  itself.  But  the  effulgence,  or  brightness, 
of  the  divine  majesty  and  glory  is  nothing  less  than  actual 
divinity.  If  Christ  were  not  the  effulgence  of  the  undivided 
majesty  but  merely  of  a  part,  he  could  not  be  the  effulgence 
of  divine  glory.  God's  glory  and  majesty  are  an  indivisible 
unity  and  must  be  Christ's  wholly  or  not  at  all.  Now,  if 
Christ  be  the  effulgence  of  the  divine  glory,  or  nature,  he  is, 
of  necessity,  the  effulgence  of  the  undivided  divine  nature, 
and  in  glory  or  divinity  equal  to  the  Father,  being  like 
him  in  all  respects.  Not  from  nothingness,  not  out  of 
darkness  like  other  created  beings,  did  he  rise,  but  out  of 
the  true,  eternal  substance  of  the  Father.  It  follows,  then, 
of  necessity,  that  he  is  truly  and  essentially  God,  one  with 


EARLIEST  CHRISTIAN  CREEDS.  237 

the  Father,  instead  of  being  outside  of  and  apart  from  God, 
like  the  other  and  created  beings.  These  words,  then,  teach 
most  powerfully  that  Christ  is  one  God  with  the  Father  and 
in  all  respects  like  him.  And  there  is  no  exception  but  this, 
that  he  has  his  being  from  the  Father,  and  not  the  Father 
from  him.  For  the  effulgence  derives  its  being  from  the 
glory  of  the  divine  nature,  and  not  conversely. 

25.     So,  in  the  next  clause  of  the  verse,  "and  the  very 
image  of  his  substance  (person),"  is  most  effectually  proven 
that  Christ  must  be  truly  and  essentially  God,  but  that,  not- 
withstanding this  fact,  there  are  not  many  gods,  but  only 
one  God.     Nowadays  we  call  that  an  image   (contrafei) 
which  is  a  perfect  likeness  of  what  it  represents.     But  all 
likenesses  are  deficient  in  one  point:  their  substance  is  not 
the  same  as  that  which  they  represent,  but  different.    The 
painter,  engraver  or  sculptor  may  produce  on  canvas,  in 
wood  or  stone,  a  likeness  of  a  prince,  king  or  ordinary  man, 
so  faithfully  perfect  as  to  compel  all  admiring  beholders  to 
exclaim.  Behold,  that  is  King,  Prince  or  Mr.  So  and  So. 
While  such  a  production  is  an  image  or  fac-simile  of  a  king, 
prince  or  ordinary  man,  it  is  not  the  substance  of  the  person 
so  represented;  it  is  merely  a  common  picture,  outline  or 
counterpart  of  him.    Its  true  substance  is  altogether  differ- 
ent for  its  nature  or  substance  is  respectively  that  of  stone, 
wood,  canvas  or  paper.    He  who  views  or  handles  it  does 
not  view  or  handle  the  substance,  nature  or  essence  of  a 
man,  and  everyone  will  agree :    This  is  a  fac-simile  of  wood, 
stone  or  canvas,  but  it  is  not  alive  and  its  essence  is  not  hu- 
man.   For  its  nature  is  that  of  wood,  stone,  canvas ;  it  pos- 
sesses nothing  of  the  substance  of  a  king,  prince  or  ordinary 
man.    Hence  it  cannot  be,  in  name  or  in  reality,  the  image 
of  a  man's  nature.     Though  it  be,  in  name  and  in  reality, 
the  image  or  fac-simile  of  a  man,  it  cannot  be  the  image  of 
his  essence,  or  nature;  nor  has  it  been  produced,  or  bodied 
forth,  by  his  nature.    Hence  it  is  and  must  remain  the  mere 
picture  of  a  man,  its  nature,  or  essence,  being  altogether  dif- 
ferent from  the  person. 

26.    But  when  Christ  is  called  the  image  of  the  Father  it 


238  LUTHER  ON  CHRISTIAN  EDUCATION. 

is  in  a  different  sense.  His  nature  being  the  same  as  the 
Father's,  he  is  the  image  of  his  substance.  He  is  the  divine 
image  which  has  come  forth  from  God  and  has  divinity  in 
itself  and  of  itself.  A  crucifix  is  termed  a  wooden  image  of 
Christ  inasmuch  as  it  is  composed  of  wood,  and  every  man 
and  angel  has  been  created  a  divine  image,  but  none  of  these 
is  the  image  of  God's  nature,  or  substance — none  of  them  is 
constituted  of  divine  substance,  nor  has  any  of  them  been 
bodied  forth  from  the  same.  But  Christ  has  his  origin  m  the 
divine  nature  from  eternity ;  he  images  the  divine  substance, 
an  image  which  is  not  artificial ;  neither  is  it  made  nor  cre- 
ated. It  bears  within  itself  the  complete  divine  nature,  and 
is  itself  divine.  It  is  not  made  or  created  of  anything  else, 
just  as  the  divine  essence  itself  is  not  made  or  created  of 
anything  else.  If  Christ  did  not  bear  in  himself  the  undi- 
vided divinity  of  the  Father;  were  he  not  himself  God  in 
every  respect,  he  could  not  be  the  image  of  his  substance  nor 
could  he  be  so  termed.  In  that  case,  there  would  be  some- 
thing in  the  Father  in  which  the  Son  would  not  share ;  hence 
there  would  be  some  point  in  which  the  Son  would  be  dis- 
similar to  and  unlike  the  Father.  In  consequence,  he  would, 
in  the  last  analysis,  be  totally  unlike  the  Father  and  be  any- 
thing but  the  image  of  his  substance.  For  the  divine  Being 
is  the  absolute  Being  and  indivisible.  In  consequence, 
wherever  there  is  Deity  it  must  be  there  in  an  absolute 
sense  or  it  is  not  Deity. 

27.  These  two  words,  "image"  and  "substance,"  declare 
the  Father  and  the  Son  to  be  two  distinct  persons  but  one 
inseparable  substance.  The  word  "image"  shows  that  the 
Son  is  not  the  Father,  but  the  image  of  the  Father,  and  a 
distinct  person.  The  words  "of  his  substance"  indicate  that 
in  essence  he  is  not  distinct  from  the  Father,  but  in  the  one 
same  Godhead  and  of  the  same  substance  with  the  Father. 
Thus  he  is  the  very  image  of  the  Father's  substance;  not 
made,  without  beginning  in  time,  begotten  and  existing  from 
eternity ;  even  as  the  divine  essence  was  not  made  nor  began 
to  exist,  but  existed  from  eternity.  If  Christ,  according  to 
the  divine  substance,  had  had  a  beginning,  even  before  time 


EARLIEST  CHRISTIAN  CREEDS.  239 

itself,  he  could  not  be  the  image  of  the  divine  substance. 
The  divine  substance,  in  that  case,  would  have  been  there 
before  Christ  from  all  eternity,  and,  therefore,  to  be  like  it, 
or  to  be  its  image,  would  have  been  an  impossibility.  The 
divine  substance  is  eternal,  but  whatever  has  a  beginning 
of  existence  is  temporal.  Now,  the  temporal  and  the  eternal 
infinitely  differ  and  the  one  cannot  be  the  very  image  of  the 
other ;  much  less  is  it  possible  for  the  one  to  be  the  very  im- 
age of  the  other's  substance. 

28.  The  conclusion  from  this  passage  of  the  Hebrews  and 
its  ultimate  meaning  is,  that  Jesus  Christ  is  truly  and  es- 
sentially God  eternal;  not  made,  not  created,  but  existing, 
assuming  personality,  or  whatever  expression  we  may 
choose,  from  eternity.  While,  as  a  person,  he  is  distinct 
from  the  Father,  he  is  not  distinct  from  the  Father  as  God, 
but  equal  to  him  in  the  one  eternal,  divine  essence.  This  is 
the  faith;  this  is  its  teaching;  here  it  takes  its  stand.  Of 
course,  I  speak  of  the  Christian  faith,  which  is  founded  upon 
Scripture.  He  who  refuses  to  believe  Scripture  and  prefers 
to  race  after  reason,  let  him  have  his  way.  But  if  he  is  still 
amenable  to  counsel,  he  will  follow  the  example  of  Abraham 
and  leave  the  ass  and  the  servants  at  the  foot  of  the  moun- 
tain; for  Moses  says:  "Whoever  toucheth  the  mount  shall 
be  surely  put  to  death."  The  issue  is :  "Believe  or  perish." 
This  Abraham  first  experienced,  and  likewise  all  since  his 
day. 

29.  The  prophets  of  the  Old  Testament  believed  and 
clearly  understood  this  article  of  faith.  Because  of  the  ob- 
stinate, unbelieving,  wicked  people,  they  did  not  declare  it 
so  clearly  as  the  New  Testament  does,  yet  they  set  it  forth 
quite  forcibly.  Moses,  the  first  prophet,  begins  his  writings, 
"In  the  beginning  God  (Elohim)  created  the  heavens  and 
the  earth,"  Gen  1,  1.  The  word  "Elohim"  has  evidently  the 
significance  of  the  plural,  and  hence  signifies  more  than  one 
person.  Strictly  according  to  grammar,  the  passage  should 
be  rendered:  In  the  beginning  "the  Gods"  created  the 
heavens  and  the  earth.  The  fact  that  the  verb  is  not  in  the 
plural  but  in  the  singular,  also  clearly  demonstrates  that 


240  LUTHER  ON  CHRISTIAN  EDUCATION. 

there  is  only  one  God  and  Creator,  while  the  plural  of  the 
noun  (Elohim)  points  to  a  larger  number  than  one  in  the  di- 
vine essence.  Thus  our  faith  is  maintained,  according  to 
which  we  believe  in  the  one  eternal  God  alone ;  but  notwith- 
standing Moses  would  have  us  learn  that  the  one  Deity  is 
more  than  one  person.  Henceforth  God  is  termed  throughout 
Scripture  "Elohim,"  which  expresses  a  plurality  of  persons. 
This  name  was  later  given  to  creatures  who  sit  in  God's 
place,  as  in  Exodus  22,  20 ;  and  in  Psalm  82,  1 :  "God  stand- 
eth  in  the  congregation  of  God;  he  judgeth  among  the 
gods ;"  again,  verse  6 :   "I  said.  Ye  are  gods." 

30.  Again,  in  the  same  first  book  of  the  Bible,  chapter 
one,  verse  twenty-six,  we  read :  "And  God  said,  Let  us  [we 
will]  make  man  in  our  image,  after  our  likeness."  Here 
God  designates  himself  by  "we"  and  "us."  He  does  not  say, 
"I  will  make,"  as  if  he  were  only  one,  in  the  way  he  ordina- 
rily speaks,  and  as  he  does  shortly  after  in  Genesis  2,  18, 
where  he  says,  "I  will  make  him  [man]  a  help  meet  for  him." 
There  he  does  not  say,  "We  will  make  him  a  help  meet  for 
him."  And  again,  verse  21 :  "Jehovah  God  caused  a  deep 
sleep  to  fall  upon  the  man,"  etc.  The  Scriptures  thus  con- 
tinually speak  of  God  as  one  being,  who  creates,  makes,  and 
does  all  things  unaided;  and  yet  they  also  speak  of  him  in 
the  plural  sense.  When  referring  to  himself  God  says  "we'* 
and  "our,"  in  connection  with  the  creation  of  man,  etc.  He 
would  show  believers  that  there  is  only  one  God,  but  in  that 
one  Godhead  a  plurality  of  persons.  Further,  in  Genesis  3, 
22,  after  Adam's  fall,  Jehovah  God  said,  speaking  as  one 
alone :  "The  man  is  become  as  one  of  us ;"  "us"  designating 
a  plurality. 

31.  As  to  the  malicious  contention  of  the  Jews  that  God 
was  talking  with  the  angels  when  he  said,  "Let  us  make 
man  in  our  image,"  it  is  absurd  and  to  no  purpose.  The 
Scriptures  nowhere  support  the  view  of  the  angels  having 
created  us  and  of  their  being  our  gods;  or  that  we  were 
made  in  their  image;  or  that  we  should  adore  and  worship 
them  as  gods,  or  be  called  their  creatures.  There  is  only 
one  God  and  one  Creator.    Still  more  absurd  is  their  strained 


EARLIEST  CHRISTIAN  CREEDS.  241 

effort  to  maintain  the  figment  that  because  we  were  made 
from  the  earth,  God  spoke  to  the  earth  when  he  said,  "Let 
us  make  man."  No,  O  blind  Jews,  the  earth  did  not  make 
us.  It  is  written,  "we  will  make  man ;"  and  surely  we  have 
not  been  made  in  the  image  of  the  earth,  for  the  earth  is  sub- 
jected to  the  service  of  man. 

32.  Finding  themselves  convicted  by  such  texts,  the  Jews 
go  to  still  greater  lengths  and  contend  that  God  uses  the 
plural  in  speaking  of  himself  to  convey  the  thought  of 
honor,  as  sovereigns  today  refer  to  themselves  by  the  pro- 
nouns "we"  and  "us."  But  this  is  a  modern  way  of  speak- 
ing and  was  never  used  in  the  Scriptures  by  any  king,  nor 
has  it  been  employed  by  heathen  kings.  It  is  true,  however, 
that,  speaking  of  himself,  God  uses  at  times  the  personal 
pronoun  in  the  singular,  referring  to  himself  as  "I"  instead 
of  "We."  Now,  even  if  such  nonsensical  and  silly  usages  as 
the  Plural  of  Majesty  finds  favor  among  men,  should  I  be- 
lieve the  Jews  when  they  affirm  that  this  is  the  sense  of 
Scripture  in  respect  of  God?  Having  before  my  eyes  Scrip- 
ture passages  so  strong,  and  words  so  clear  and  plain,  as  to 
hold  my  conscience  captive,  so  that  I  should  be  compelled  to 
resist  even  an  angel  from  heaven — should  I  relinquish  the 
impregnable  text  of  Scripture  and  let  my  heart  and  con- 
science lean  upon  mere  Jewish  babbling,  and  this  in  view 
of  the  fact  that  Moses  himself  charges  them  with  having 
been  from  the  beginning  throughout  their  career  a  disobedi- 
ent, stiff-necked  and  wicked  people,  always  averse  to  hear- 
ing and  heeding  their  rightful  prophets?  Should  they  now 
teach  me  to  acknowledge  them  and  to  interpret  the  Scrip- 
tures and  the  prophets  according  to  their  vagaries?  But 
more  of  this  at  another  time,  for  it  is  my  purpose  to  show  the 
difference  between  our  faith  and  Jewish  folly,  if  it  be 
God's  will.  Some  of  them  may  possibly  be  won.  Here  I 
must  break  off,  for  the  present,  to  turn  my  attention  to  the 
subject  of  the  Council  at  which  the  pope  has  exhibited  his 
lies  to  a  sufficient  extent  to  defeat  it.  Just  now,  I  shall  con- 
fine myself  to  the  mere  groundwork  and  outline  of  the  mat- 
ter as  a  precaution  against  forgetting  it. 


242  LUTHER  ON  CHRISTIAN  EDUCATION. 

33.  Moses  writes  in  Genesis  18,  1-4:  "And  Jehovah  ap- 
peared unto  Abraham  by  the  oaks  of  Mamre,  as  he  sat  in  the 
tent  door  in  the  heat  of  the  day;  and  he  lifted  up  his  eyes 
and  looked,  and,  lo,  three  men  stood  over  against  him :  and 
when  he  saw  them,  he  ran  to  meet  them  from  the  tent  door, 
and  bowed  himself  to  the  earth,  and  said.  My  lord,  if  now  I 
have  found  favor  in  thy  sight,  pass  not  away,  I  pray  thee, 
from  thy  servant :  let  now  a  little  water  be  fetched,  and  wash 
your  feet,  and  rest  yourselves  under  the  tree." 

The  conversation  between  God  and  Abraham  on  this  oc- 
casion is  characterized  by  the  use  of  the  pronoun  in  both  the 
singular  and  the  plural.  Abraham  addresses  God  as  "thou" 
and  as  "you,"  implying  both  one  and  several.  And  the  text 
clearly  states  that  this  appearance,  or  manifestation,  was 
God  himself,  appearing  at  his  gate.  The  two  angels  who 
afterward  go  to  Sodom,  as  described  in  the  nineteenth  chap- 
ter, are  by  no  means  identical  with  these  Three  who  speak 
and  eat  with  Abraham  as  one  God.  All  the  mental  gymnas- 
tics of  the  Jews  are  quite  unavailing  in  the  premises.  The 
text  of  Scripture  points  out  that  the  Lord  appeared  to  him 
as  three  persons  and  received  homage  from  him  as  one  God. 
It  is  quite  evident  that  Abraham  recognized  the  Holy  Trin- 
ity ;  for  Christ  states :    "Abraham  saw  my  day,"  John  8,  56. 

34.  Again,  Moses  writes :  "Hear,  O  Israel :  Jehovah  our 
God  [Gods]  is  one  Jehovah,"  Deut  6,  4.  This,  too,  is  a  per- 
fectly clear  text ;  the  one  Jehovah — which  name  in  the  Scrip- 
tures is  given  to  no  one,  as  the  Jews  well  know,  except  to  the 
one  true  God — is  "our  Elohim,"  or  Gods.  Here  God  is 
proven  one  God  in  substance  and  yet  three  distinct  persons, 
as  stated.  "And  Joshua  said  unto  the  people.  Ye  cannot 
serve  Jehovah;  for  he  is  a  holy  God  [Gods],"  Josh  24,  19. 
Here  is  written  not  merely  Elohim  (Gods),  but  also  "holy" 
(heilige) ;  the  plural  adjective  signifies  more  than  one,  and 
yet  Joshua  speaks  of  Jehovah  the  one  God.  And  David  in 
his  prayer  to  God  (2  Sam  7,  23)  makes  plain  the  same  thing : 
"And  what  one  nation  in  the  earth  is  like  thy  people,  even 
like  Israel,  whom  God  went  to  redeem  unto  himself  for  a 
people?"  etc.    Here  David  calls  God  "Gods"  and  says  "they 


EARLIEST  CHRISTIAN  CREEDS.  243 

went,"  meaning  more  than  one.  In  the  text  immediately 
following  he  adds  "to  redeem  unto  himself  for  a  people," 
implying  that  it  was  one  who  went  to  redeem  to  himself  a 
people  out  of  Egypt.  Again,  in  Genesis  19,  24 :  "Then  Je- 
hovah rained  upon  Sodom  and  upon  Gomorrah  brimstone 
and  fire  from  Jehovah  out  of  heaven."  And  Zechariah  3,  2 : 
"And  Jehovah  said  unto  Satan,  Jehovah  rebuke  thee,  O 
Satan."  In  these  quotations  Jehovah  is  raining  from  Je- 
hovah, and  Jehovah  is  speaking  of  Jehovah;  always  one 
and  yet  several.  Based  upon  these  passages  is  David's 
fearless  prophecy :  "Jehovah  saith  unto  my  lord.  Sit  thou  at 
my  right  hand,"  Ps  110,  1.  Again:  "Thou  art  my  Son; 
this  day  have  I  begotten  thee,"  Ps  2,  7.  He  does  not  say. 
This  day  have  I  created  thee.  And  there  are  many  passages 
in  Isaiah  and  the  other  prophets  where  Christ's  kingdom  is 
described  as  identical  with  God's  kingdom. 

35.  That  the  Jews  pervert  and  refuse  to  heed  these  Scrip- 
ture passages,  showing  a  spirit  of  incomprehensible  viru- 
lence, is  absolutely  without  significance.  Their  attempts  at 
refutation  are  mere  fancies  of  their  own,  conceived  without 
regard  for  Scripture  whatsoever,  and  merely  for  the  purpose 
of  evasion.  But  here  stand  text  and  Scripture ;  they  cannot 
be  overthrown  by  the  fancies  of  men.  When  the  Jews  ex- 
hibit their  highest  wisdom  they  teach  the  doctrine  of  only 
one  God;  the  Turks  teach  likewise.  But  we  confess  and 
teach  the  very  same  doctrine ;  yea,  as  firmly  and  persistently 
as  they.  No  Christian  confesses  otherwise;  he  knows  no 
other  than  the  one  God,  the  only  Creator  of  the  heavens  and 
the  earth.  What  can  the  Jews  teach  that  surpasses  this 
doctrine,  or  what  more  can  they  expect  from  us?  Here  is 
written  our  Christian  faith :  There  is  but  one  God ;  besides 
him  there  is  no  other  God;  all  others  are  creatures  and  not 
Gods. 

36.  Why  is  it  that  both  Jews  and  Turks,  either  in  great 
malice  or  in  dense  ignorance,  charge  us  Christians  with  be- 
ing believers  in  more  than  one  God?  They  surely  ought  to 
know  that  they  tell  these  manifest  and  shameless  lies  merely 
for  the  purpose  of  treacherously  and  venomously  maligning 


244  LUTHER  ON  CHRISTIAN  EDUCATION. 

us  before  their  hearers,  thus  confirming  them  in  their  error 
and  discrediting  the  truth  we  teach.  God,  in  his  wrath, 
has  stricken  them  with  blindness,  and  their  sin  is  without 
repentance. 

37.  In  order  to  become  better  grounded  in  knowledge 
and  faith  as  regards  the  trinity  of  persons  in  the  unity  of  the 
Godhead,  ourselves  and  they  ought  to  unite  in  the  study  of 
the  Scriptures.  We  have  not  invented  this  doctrine  nor 
could  we  have  done  so.  The  Scriptures  have  left  no  choice 
in  the  matter,  especially  the  New  Testament,  which  they 
refuse  to  believe,  though  it  is  rooted  and  proclaimed  in  the 
Old.  Just  now,  we  have  no  time  to  prove  this  matter,  how- 
ever. Believing  that  God  is  three  persons,  is  in  no  wise  do- 
ing violence  to  the  one  true  God,  so  long  as  we  believe  that 
these  three  persons  are  one  God.  The  oneness  of  God,  the 
one  Godhead,  remains  inviolate. 

38.  To  be  so  proud  and  presumptuous  as  to  conclude  un- 
der the  influence  of  reason  that  but  one  person  constitutes 
the  Godhead,  though  this  matter  is  beyond  our  vision  and 
that  of  all  men ;  and  to  form  such  a  conclusion  in  spite  of  the 
testimony  of  Scripture  that  there  are  three  persons  in  the 
one  Godhead — what  uncouth  louts  are  we  to  prize  our  poor, 
blind  reason  more  highly  than  the  testimony  of  Scripture. 
The  Scriptures  are  God's  testimony  concerning  himself; 
reason  can  know  nothing  of  Deity  itself,  and  yet  it  ventures 
to  judge  what  is  beyond  its  ken!  That,  surely,  means  to 
make  a  blind  man  the  judge  of  color. 

39.  If  the  Jews  contend  that  the  Scriptures  testify  to  only 
one  God,  we  contend  that  they  furnish  equally  strong  proof 
of  the  existence  of  more  than  one  person  in  the  one  Godhead. 
Our  passages  are  as  incontrovertible  as  theirs,  since  no 
letter  of  the  Scripture  was  written  for  naught.  That  they 
should  interpret  our  passages  we  will  by  no  means  permit; 
and  they  have  neither  the  power  nor  the  right  to  do  so, 
for  these  are  God's  Scriptures  and  God's  Word,  which  no 
man  is  able  or  authorized  to  interpret. 

40.  When  the  Jews  contend  that  the  Scriptures  teach  the 
existence  of  but  one  God,  we  simply  receive  the  statement 


EARLIEST  CHRISTIAN  CREEDS.  245 

without  attempt  at  interpretation.  But  when  we  contend 
that  the  Scriptures  teach  as  we  set  forth  above,  that  there 
are  more  than  one  person  in  the  unity  of  the  Godhead,  they 
attempt  to  interpret  the  Scripture  instead  of  simply  accept- 
ing it  as  true.  What  devil  has  commanded  them  to  come 
with  their  interpretations  since  these  passages  belong  to 
God's  Word  precisely  as  much  as  those  teaching  the  one- 
ness of  God?  They  claim  the  right  to  interpret  the  Scrip- 
ture passages  which  are  cited  by  us,  while  they  deny  us  the 
right  to  interpret  those  cited  by  them.  Better  spare  both 
classes  of  Scripture  passages  our  interpretations,  and  simply 
confess  that  in  the  unity  of  the  Godhead  there  is  a  plurality 
of  persons.  It  is  quite  clear  that  the  Scriptures  teach  both. 
For  the  present,  however,  this  is  sufficient. 

41.  We  will  append  the  Nicene  Creed,  which,  like  that  of 
Athanasius,  was  written  to  refute  the  Arians,  and  is  chanted 
every  Lord's  Day  by  the  minister. 

THE  NICENE  CREED. 
I  believe  in  one  God,  the  Father  Almighty,  Maker  of 
heaven  and  earth,  and  of  all  things  visible  and  invisible. 
And  in  one  Lord  Jesus  Christ,  the  only  begotten  Son 
of  God;  begotten  of  his  Father  before  all  worlds;  God 
of  God ;  light  of  light ;  very  God  of  very  God ;  begotten, 
not  made,  being  of  one  substance  with  the  Father;  by 
whom  all  things  were  made;  who  for  us  men,  and  for 
our  salvation,  came  down  from  heaven,  and  was  incar- 
nate^ by  the  Holy  Spirit  of  the  Virgin  Mary,  and  was 
made  man ;  and  was  crucified  also  for  us  under  Pontius 
Pilate.  He  suffered  and  was  buried ;  and  the  third  day 
he  rose  again,  according  to  the  Scriptures ;  and  ascend- 
ed into  heaven,  and  sitteth  on  the  right  hand  of  God 
the  Father ;  and  he  shall  come  again  with  glory  to  judge 
both  the  quick  and  the  dead ;  whose  kingdom  shall  have 
no  end. 

And  I  believe  in  the  Holy  Spirit,  the  Lord  and  Giver 
of  Life,  who  proceedeth  from  the  Father  and  the  Son, 

*  Bodily  conceived,  or  took  a  human  body,  in  plain,  good  German, 
became  incarnate,  embodied  in  flesh. — Luther's  marginal  note. 


246  LUTHER  ON  CHRISTIAN  EDUCATION. 

who  with  the  Father  and  the  Son  together  is  worshiped 
and  glorified,  who  spake  by  the  prophets.     And  I  be- 
lieve one  holy  Christian*  and  Apostolic  Church.    I  ac- 
knowledge one  Baptism  for  the  remission  of  sins ;  and  I 
look  for  the  resurrection  of  the  dead  and  the  life  of  the 
world  to  come.    Amen. 
I  shall  advance  here  no  arguments  from  the  New  Testa- 
ment for  the  present,  since  its  testimonies  concerning  the 
holy    divine  Trinity  are  clear  and  strong,  whereas  those  of 
the  Old  Testament  are  not  equal  to  the  former  in  clearness, 
though  by  no  means  lacking  in  strength. 

♦Catholic  is  best  expressed  in  German  by  Christian,  as  in  early 
times,  that  is,  where  there  are  Christians  in  the  whole  world.  The 
pope  rages  against  this,  claiming  that  his  party  is  the  only  Chris- 
tian Church;  but  like  his  idol,  the  devil,  he  does  not  tell  the  truth. 
— Luther's  marginal  note. 


Zhc  Xorb'8  prater  JBxpIafneb. 

Early  in  1517  Luther  completed  a  series  of  sermons  on  the 
Ten  Commandments.  During  Lent  of  the  same  year,  he  gave 
a  continuous  exposition  of  the  Lord's  Prayer  in  lectures,  which 
were  taken  down  in  Latin  by  a  student  named  John  Schneider, 
of  Eisleben,  afterwards  known  as  Agricola,  and  published 
at  Leipzig,  by  him,  without  Luther's  knowledge,  in  German, 
in  1518.  Three  new  editions  followed  in  Leipzig  the  same  year. 
Luther  was  not  altogether  pleased,  and,  therefore,  prepared  his 
exposition  of  the  Lord's  Prayer  for  the  press  himself.  With 
that  end  in  view  he  again  lectured  on  the  Lord's  Prayer,  to 
children  and  the  unlearned,  at  the  evening  services,  beginning 
in  December,  1518.  By  April  5th,  1519,  the  book  had  been 
issued  from  the  press,  when  Luther  sent  a  complete  copy  to 
Spalatin.  The  Erlangen  edition  of  Luther's  Works  incorrectly 
dates  this  work  1518.  This  Exposition  of  the  Lord's  Prayer, 
"for  plain  laymen,  not  for  the  learned,"  became  very  popular. 
Six  new  editions  appeared  in  the  same  year,  1519;  two  at 
Leipzig,  two  at  Augsburg  and  two  at  Basel.  Four  editions 
followed  in  1520;  one  at  Wittenberg,  two  at  Augsburg  and 
one  at  Leipzig.  It  was  soon  translated  into  other  languages. 
Mathesius  says  in  his  15  sermons  on  the  Life  of  Luther  that 
it  was  translated  into  the  Italian  language  and  printed  at  Ven- 
ice; but  Luther's  name  was  omitted.  The  one  from  whom 
permission  had  to  be  secured  to  print  it  remarked:  "Blessed 
are  the  hands  that  have  written  this  book,  blessed  are  the 
eyes  that  read  it,  and  blessed  are  the  hearts  that  believe  it, 
and  thus  pray  to  God."  February  3,  1521,  Luther  wrote  to  Spal- 
atin that  it  had  been  translated  into  the  Bohemian  language.  As 
early  as  1520  it  appeared  in  Latin  at  Leipzig,  and  Michael 
Hillenius  in  Antwerp  printed  two  editions  from  it.  The  Ger- 
man edition  appeared  in  "Martin  Luther's  Miscellaneous  Book- 
lets and  Tracts,"  and  in  the  complete  editions  of  Luther's 
Works.  Cole  published  an  English  translation  in  his  "Luther's 
Select  Works,"  1824.  Mr.  Thomas  Nunn  writes:  "While 
reading  it  with  much  comfort  and  satisfaction,  the  Lord  en- 
lightened my  understanding.  .  .  I  felt  an  earnest  desire  in 
my  soul  that  others  might  have  the  same  privilege;  especially 
as  it  sweetly  accords  with  the  faithful  ministry  it_  has  been 
my  mercy  to  hear,  which  has  established  my  soul  in  the  im- 
oortant  truths   Luther  preached   in   his  day;   and   I   found   a 

247. 


248  LUTHER  ON  CHRISTIAN  EDUCATION. 

most  sweet  spirit  of  prayer,  that  if  it  were  the  Lord's  will,  he 
would  put  it  in  my  power  to  get  it  reprinted  as  a  small  pocket 
companion  to  such  as  fear  his  name,  and  are  desirous  of  a 
nearer  acquaintance  with  the  divine  Author  of  this  prayer, 
who  only  is  able  to  guide  us  into  all  truth.  ...  I  believe 
there  are  very  few  who  understand  our  Lord's  Prayer  so  as 
to  attain  to  a  saving  knowledge  of  its  worth  and  preciousness, 
and  to  get  the  spiritual  comfort  from  it  that  God  our  Savior 
intended  for  his  people's  stability  in  faith,  hope  and  love;  and 
I  have  never  found  it  so  sweetly  and  profitably  explained  in 
any  works  as  in  Luther's.  I  hoped,  therefore,  that  this  act 
would  be  'sowing  light  for  the  righteous  and  gladness  for  the 
upright  in  heart.'  .  .  .  God  has  been  pleased  to  accomplish 
my  desire  in  a  way  I  did  not  expect,  enabling  me  by  the  kind- 
ness of  friends  to  obtain  a  new  translation  containing  parts 
not  before  published  in  English."  His  edition  appeared  in  1844. 
Its  popularity  in  England  and  its  real  value  prompt  us  to 
promise  "a  small  pocket  companion"  edition  for  America. 

Our  new  translation  of  this  early  document  from  Luther's 
pen  here  offered,  is  made  from  the  text  in  the  Kaiser  edition 
of  Luther's  works,  compared  with  the  text  of  the  Erlangen 
edition. 

Three  editions,  collected  by  John  Sneider,  were  printed  in 
1518;  and  twelve  editions,  edited  by  Luther,  were  issued  during 
1518  and  1519. 

German  Text:  Wittenberg  edition,  6,  32;  Jena,  1,  69;  Alten- 
burg,  1,  76;  Leipzig,  9,  346;  Erlangen,  21,  159;  Walch,  7,  1086; 
St.  Louis  Walch,  7,  752;  Kaiser  edition,  9,  124. 


PREFACE. 

There  is  no  need  to  misrepresent  my  words  and  teaching  in  the 
country.  There  are  other  books,  which  are  worthy  and  useful  to 
be  taught  to  the  people.  I  know  not  by  what  divine  providence  I 
am  so  drawn  into  the  game  that  some  from  friendship,  some  also 
from  enmity,  catch  up  and  circulate  my  words.  Therefore,  I  find 
occasion  to  issue  again  this  meditation  on  the  Lord's  Prayer, 
which  was  previously  published  by  my  good  friends,  in  order  to 
explain  myself  further,  and,  if  it  is  possible,  also  to  render  a  service 
to  my  opponents;  for  it  is  ever  my  desire  to  be  useful  to  all  and 
injurious  to  none. 

1.  When  the  disciples  of  Christ  asked  him  to  teach 
them  to  pray,  he  said :  "In  praying  use  not  vain  repetitions, 
as  the  Gentiles  do:  for  they  think  that  they  shall  be  heard 
for  their  much  speaking.  Be  not  therefore  like  unto  them: 
for  your  Father  knoweth  what  things  ye  have  need  of,  be- 
fore ye  ask  him.  After  this  manner  therefore  pray  ye: 
Our  Father  who  art  in  heaven,  Hallowed  be  thy  name,'* 
etc.  Mt  6,  7-9. 

2.  From  these  words  of  Christ,  we  learn  both  the  words 


LORD'S   PRAYER   EXPLAINED.  249 

and  manner;  that  is,  how  and  what  we  should  pray;  and 
it  is  necessary  to  know  both. 

First,  the  Manner:  How  we  should  Pray. 

3.  The  manner  is  to  use  few  words,  but  to  express 
by  them  many  and  deep  thoughts,  or  desires.  The  fewer 
words,  the  better  the  prayer;  the  more  words,  the  poorer 
the  prayer.  Few  words  and  much  meaning  is  Christian; 
many  words  and  little  meaning  is  heathenish.  Therefore, 
he  says:  "In  praying,  use  not  vain  repetitions,  as  the 
Gentiles  do."  And,  again,  to  the  Samaritan  woman  he  said 
(Jn  4,  24) :  They  that  worship  God  must  worship  in 
spirit  and  truth;  for  such  doth  the  Father  seek  to  be  his 
worshipers. 

4.  Now,  praying  in  the  spirit,  or  praying  spiritually, 
is  so  named  in  distinction  from  that  prayer  which  is  merely 
a  bodily  exercise;  and  praying  in  truth  is  so  named  in  dis- 
tinction from  formal  prayer.  For  the  formal  prayer,  in 
which  alone  the  body  is  exercised,  is  the  mechanical  mum- 
bling and  chattering  with  the  mouth,  without  thought.  This 
is  a  mere  show  before  men,  done  with  the  lips  and  not  in 
truth.  But  the  spiritual  and  true  prayer  is  the  inward  desire, 
sighing  and  yearning  from  the  depths  of  the  heart.  The 
former  makes  hypocrites  and  presumptuous  spirits.  The 
latter  makes  holy  and  reverent  children  of  God. 

5.  However,  a  distinction  is  to  be  observed  here,  for 
outward  prayer  is  oficred  in  three  different  ways. 

First,  prayer  may  be  the  expression  of  mere  obedience. 
This  is  the  case  with  priests  and  ministers  who  sing  and 
read  and  those  also  who  read  appointed  prayers  of  a  peni- 
tential or  votive  character.  The  obedience  is  quite  the 
best  feature  of  these  prayers,  and  it  is  much  like  any  other 
bodily  work  of  obedience,  provided  it  be  done  from  real 
obedience  and  not  for  the  sake  of  money,  honor  or  praise. 
There  is  such  inexpressible  grace  in  the  Word  of  God 
that,  even  when  it  is  spoken  without  devotion,  from  a  sense 
of  obedience,  it  is  not  quite  devoid  of  fruit;  it  is  painful  to 
the  devil. 

6.  Secondly,  in  the  absence  of  obedience,  prayers  may 


250  LUTHER  ON  CHRISTIAN  EDUCATION. 

be  spoken  unwillingly  and  reluctantly,  or  for  the  sake  of 
money,  honor  or  praise.  Such  prayers  were  better  omitted. 
Nevertheless,  they  who  so  pray  receive  their  reward  for 
it  here — temporal  gain  or  honor — even  as  God  pays  off  his 
servants  and  not  his  children. 

7.  Thirdly,  prayer  may  express  the  devotion  of  the 
heart.  Here  the  form  is  joined  to  truth  and  the  outward 
to  the  inward ;  ay,  the  inward  truth  breaks  forth  and  shines 
through  the  external  form.  But  it  is  not  possible  for  him 
who  prays  spiritually  and  deeply  to  use  many  words.  When 
the  soul  observes  what  it  speaks,  and  reflects  upon  the  words 
and  the  meaning  they  are  intended  to  convey,  it  necessarily 
lets  the  words  go  and  fastens  to  the  thought;  otherwise  it 
drops  the  thought  and  thinks  of  the  words.  Therefore, 
oral  prayers  as  such  have  no  further  significance  than  that 
they  serve  as  a  stimulus  and  impulse  to  the  soul  to  dwell 
upon  the  thoughts  and  desires  for  which  the  words  stand. 
Many  psalms  have  as  superscription  and  title:  "Ad  vic- 
toriam,"  "ad  invitatorium,"  "of  victory,"  "Praise  ye  Jeho- 
vah;" that  is,  these  prayers,  although  of  few  words,  never- 
theless are  a  stimulus  and  impulse  to  the  heart  to  dwell 
upon  something  good  in  thought  and  desire.  Some  psalms 
are  also  marked  by  the  word  "Selah,"  that  is  "Pause,"  which 
is  not  read  or  sung;  it  is  an  admonition  to  pause  and  rest 
at  some  special  point  in  the  prayer,  to  contemplate  the 
thought  well  and  meantime  to  be  silent. 

Second,  the  Words:    What  we  should  Pray. 

8.  The  words  are:  "Our  Father  who  art,"  etc.  Since 
this  prayer  originated  with  our  Lord,  it  is  without  doubt 
the  highest,  noblest,  best  prayer ;  for  if  he,  the  good,  faithful 
Teacher,  had  had  a  better  one,  he  would  not  have  failed  to 
give  it  to  us. 

This  prayer  is  not  to  be  understood  as  condemnatory  of 
all  prayers  differently  worded.  Before  the  birth  of  Christ 
many  saints,  who  had  not  these  words,  prayed.  But  all 
other  prayers  are  to  be  suspected  which  do  not  imply  or  con- 
tain the  substance  and  meaning  of  this  prayer.  The  psalms 
are  also  good  prayers,  but  they  do  not  so  clearly  express  the 


LORD'S   PRAYER   EXPLAINED.  251 

peculiar  character  of  this  prayer,  although  they  possess  it. 

9.  Therefore  it  is  an  error  to  compare  other  prayers  with 
this  and  even  to  prefer  them,  especially  those  supplied  with 
superscriptions  in  red  type,  which  have  for  their  only  object 
that  God  may  grant  to  us  here  health  and  long  life,  riches 
and  honor,  or  that  one  may  by  them  purchase  indulgence 
from  torment,  and  the  like.  In  such  prayers,  our  will  and 
honor  are  more  sought  than  the  will  and  honor  of  God.  In 
this  way  the  fifteen  prayers  of  St.  Bridget,  rosaries,  crown 
prayers,  the  psalter,  etc.,  have  crowded  out  the  Lord's 
Prayer  and,  in  a  measure,  supplanted  it  in  popular  favor. 
Not  that  I  reject  them,  but  that  too  much  confidence  is 
placed  in  the  oral  element  of  prayer  and  thereby  the  truly 
spiritual,  inward,  real  Lord's  Prayer  is  despised.  For  every 
indulgence,  every  benefit,  every  blessing,  in  short  everything 
that  man  has  need  of  in  body  and  soul,  here  and  yonder, 
is  abundantly  comprehended  in  this  prayer.  It  would  be 
better  for  you  to  pray  the  Lord's  Prayer  once  with  heartfelt 
desire  and  genuine  comprehension  of  its  words  with  re- 
sultant amendment  of  life,  than  that  you  should  gain  the  in- 
dulgence of  all  other  prayers. 

10.  Now,  this  prayer  is  divided  into  two  parts:  first,  a 
preface,  beginning  and  preparation;  secondly,  seven  peti- 
tions. 

THE  BEGINNING  AND  PREPARATION. 
"Our  Father  who  art  in  heaven." 

11.  The  best  beginning  and  preface  of  a  prayer  is  to 
know  how  to  address,  how  to  honor  and  treat  him  to  whom 
one  wishes  to  pray,  and  how  to  so  conduct  one's  self  toward 
him  as  to  make  him  gracious  and  disposed  to  hear.  Now, 
of  all  names,  none  puts  us  into  a  better  relation  to  God 
than  "Father."  This  is  a  truly  friendly,  loving,  pro- 
found and  cordial  address.  To  say  "Lord"  or  "God"  or 
"Judge"  would  not  be  nearly  so  precious  and  comforting. 
For  the  name  "Father"  is  by  nature  born  in  us  and  naturally 
has  a  sweet  sound.  For  this  reason  it  pleases  God  best, 
and  it,  more  than  any  other  name,  moves  him  to  hear  us. 
At  the  same  time  in  using  it  we  confess  our  consciousness 


252  LUTHER  ON  CHRISTIAN  EDUCATION. 

of  being  children  of  God  and  thereby  it  exerts  a  powerful 
influence  upon  him;  for  there  is  no  lovelier  voice  for  the 
father  than  that  of  his  child. 

12.  The  effect  of  these  words  is  enhanced  by  those  fol- 
lowing: "Who  art  in  heaven."  By  these  words  we  pro- 
claim our  lamentable  need  and  misery;  and  they  supply  a 
powerful  motive  both  for  us  to  pray  and  for  God  to  show 
mercy. 

For  he  who  begins  to  pray,  "Our  Father,  who  art  in 
heaven,"  and  does  so  from  the  depths  of  his  heart,  confesses 
that  he  has  a  Father,  and  that,  too,  in  heaven.  He  knows 
that  he  is  in  exile,  and  forlorn,  on  earth.  Hence  a  heartfelt 
longing  necessarily  arises  in  him,  like  that  which  comes 
over  a  child  far  away  from  its  father's  country,  among 
strangers,  in  exile  and  misery.  It  is  as  if  he  said:  "O 
Father,  who  art  in  heaven!  I,  thy  wretched  child  upon 
earth,  in  exile,  far  from  thee,  in  all  perils,  in  distress  and 
need,  among  devils  and  surrounded  by  the  greatest  enemies 
and  manifold  dangers." 

13.  He  who  prays  in  this  manner  stands  before  God 
with  ^  right  and  uplifted  heart,  and  is  prepared  to  pray  and 
to  stir  God's  pity.  This  is  so  lofty  a  word  that  it  cannot 
be  spoken  out  of  the  nature  of  man,  unless  the  spirit  of 
Christ  is  in  the  heart.  For,  if  a  thorough  examination  is 
made  into  the  matter,  it  shall  be  found  that  no  man  is  so 
perfect  that  he  can  truthfully  say  he  has  no  father  here; 
that  he  has  nothing,  he  is  altogether  a  stranger  and  God 
alone  is  his  father.  Our  nature  is  so  evil  that  it  always 
seeks  something  on  earth  and  is  not  content  with  God  in 
heaven. 

14.  Yet,  these  words  set  forth  the  kind  of  trust  we 
should  have  in  God  and  in  none  but  him.  For  no  one  but 
the  Father  can  help  us  into  heaven.  It  is  written,  "No  one 
hath  ascended  into  heaven,  but  he  that  descended  out  of 
heaven,  even  the  Son  of  man,"  Jn  3,  13.  To  be  arrayed  in 
him  and  to  be  borne  on  his  shoulders  is  the  only  way  to 
ascend  thither. 

15.  Therefore,  this  is  a  prayer  for  all  those  that  labor; 


LORD'S  PRAYER  EXPLAINED.  253 

and  even  for  those  who  have  not  grasped  the  meaning  of  the 
words.  The  latter  I  consider  the  best  prayer,  for  then 
rather  the  heart  speaks  than  the  mouth. 

16.  Meanwhile,  another  stands  in  church  and  turns  over 
the  leaves,  counts  the  rosary  beads  until  they  rattle,  and 
with  his  heart  thinks  of  something  which  has  no  bearing 
whatever  upon  what  he  is  confessing  with  his  lips.  This  is 
no  prayer.  To  such  God  speaks  through  the  prophet 
Isaiah  (29,  13):  "This  people  draw  nigh  unto  me,  and 
with  their  mouth  and  with  their  lips  do  honor  me,  but 
have  removed  their  heart  far  from  me." 

So  there  are  priests  and  ministers  who  rush  through  the 
established  hours  of  prayer  without  a  trace  of  devotion. 
Then  they  shamelessly  say :  Now  I  am  happy ;  I  have  now 
rendered  our  Lord  his  due.  They  think  they  have  thus 
satisfied  God. 

17.  But  I  tell  you,  though  I  concede  that  they  perhaps 
satisfy  the  requirements  of  the  Church,  that  God  shall  say 
to  them:  "This  people  honoreth  me  with  their  lips;  but 
their  heart  is  far  from  me,"  Mt  15,  8.  And  it  is  to  be 
feared  that,  relying  upon  such  prayers,  they  never  get  a 
prayer  to  God.  So  they  pray  least  who  appear  to  pray  most, 
and,  conversely,  they  who  appear  to  pray  least,  pray  most. 

18.  Now  we  place  our  comfort  and  confidence  in  much 
wailing,  much  shouting  and  sing-song,  which  Christ  has 
forbidden  when  he  says  that  no  one  shall  be  heard  for  his 
much  speaking.  The  cause  of  this  is  the  wretched  ser- 
mons. In  these,  those  that  guide  the  people,  departing 
from  the  example  of  the  fathers,  do  not  lead  them  with 
toil  and  effort  to  the  true  foundation  and  to  inward  prayer, 
but  only  to  external  forms  and  lip-prayers,  with  their  own 
advantage  as  the  chief  aim. 

19.  They  may  say:  It  is  written  '(Lk  18,  1),  "Ye  ought 
always  to  pray."  I  answer:  Look  closely  at  the  words. 
He  does  not  say.  Ye  ought  always  to  turn  leaves,  count 
rosary  beads,  make  many  words  and  the  like,  but.  Ye  ought 
always  to  pray.  But  what  praying  is,  has  been  sufficiently 
explained  above. 


254  LUTHER  ON  CHRISTIAN  EDUCATION. 

There  were  once  certain  heretics,  called  Euchites,  that 
is,  supplicants.  They  wished  to  observe  the  Word  of  Christ 
and  they  prayed  (that  is,  they  chattered  with  their  mouths) 
day  and  night  and  did  nothing  else.  Nor  did  they  perceive 
their  folly ;  for  when  they  ate,  drank  or  slept,  it  was  evident 
that  their  supplications  had  to  be  interrupted.  Therefore, 
the  word  of  Christ  refers  to  spiritual  prayer.  This  can 
be  offered  without  ceasing,  even  when  at  physical  labor; 
although  no  one  accomplishes  it  perfectly,  for  who  is  able 
at  all  times  to  lift  up  his  heart  to  God?  Therefore,  this 
word  sets  up  a  standard  by  which  we  are  to  be  directed; 
and  when  we  see  that  we  come  short  of  it,  we  are  to  recog- 
nize what  weak,  frail  men  we  are,  and  to  humble  ourselves 
and  ask  pardon  for  our  frailty. 

20.  All  teachers  of  the  Scriptures  conclude  that  the 
nature  and  essence  of  prayer  is  the  uplifting  of  the  mind,  or 
heart,  to  God.  But  if  the  uplifting  of  the  heart  determines 
the  nature  and  character  of  prayer,  it  follows  that  every- 
thing which  is  not  an  uplifting  of  the  heart  is  not  prayer. 
Therefore,  singing,  speaking,  piping,  when  there  is  no  up- 
lifting of  the  heart,  are  just  as  far  from  being  prayer  as  the 
scarecrows  in  the  gardens  are  from  being  men.  The  essence 
is  not  there,  only  the  form  and  name. 

This  statement  is  confirmed  by  Saint  Jerome,  who  tells 
of  a  holy  father,  named  Agathon,  who,  for  thirty  years 
carried  a  stone  in  his  mouth  in  the  desert,  because  he 
wished  to  learn  silence.  How,  then,  did  he  pray?  No 
doubt  inwardly,  in  his  heart — the  prayer  which  God  cares 
most  for  and  which  alone  he  accepts  and  requires.  But  to 
hear  the  words  and  so  to  be  induced  to  reflect  and  to  pray 
aright  is  helpful.  For,  as  we  said  above  (§  7),  the  words 
spoken  by  the  lips  are  to  be  regarded  no  more  than  the  sound 
of  a  trumpet,  drum,  organ  or  other  instrument,  by  which 
the  heart  is  moved  and  lifted  up  to  God. 

21.  Indeed,  no  one  should  depend  upon  his  heart  in 
prayer  and  dispense  with  words  until  he  is  so  well  dis- 
ciplined in  spirit  and  experience  as  to  expel  foreign 
thoughts;  otherwise  the  devil  will  utterly  lead  him  astray 


LORD'S   PRAYER  EXPLAINED.  255 

and  soon  make  heart  prayer  impossible.  Therefore,  we 
ought  to  hold  fast  to  the  words  and  by  means  of  them 
climb  until  our  wings  are  grown  and  we  can  soar  without 
words.  I  do  not  reject — nor  should  anyone — the  oral  part  of 
prayer — the  words.  They  are  rather  to  be  accepted  with 
thanks  as  a  special  and  great  favor  from  God.  What  is  re- 
jected is  the  practice  of  divorcing  the  words  from  their 
proper  office  and  effect,  which  is  to  stir  the  heart,  and  pre- 
sumptuously to  take  credit  for  mumbling  or  babbling  them 
without  good  results  and  amendment  of  life,  and  indeed  as 
an  injury  to  the  heart. 

22.  Let  everyone  also  be  on  his  guard  when,  with  or 
without  words,  his  heart  is  kindled  and  he  feels  the  spirit 
of  devotion,  lest  he  yield  to  the  poison  of  the  old  serpent; 
that  is,  murderous  pride,  which  speaks  thus:  Ah,  now  I 
pray  with  heart  and  mouth,  and  have  such  fervor  that  I  sup- 
pose there  is  hardly  anybody  who  prays  as  well  as  I.  These 
thoughts  are  inspired  by  the  devil,  and  through  them  one 
becomes  worse  than  those  who  do  not  pray;  ay,  such 
thoughts  are  not  far  from  profanity  and  blasphemy.  For 
in  all  the  good  which  you  experience  and  possess,  you  ought 
to  praise  not  yourself,  but  God. 

23.  Finally,  observe  the  order  in  which  Christ  has  ar- 
ranged this  prayer.  He  does  not  allow  one  to  pray  only 
for  himself,  but  for  all  mankind.  For  he  teaches  us  to  say, 
not  "My  Father,"  but  "Our  Father."  The  prayer  is  a  com- 
mon spiritual  possession ;  therefore  nobody  is  to  be  deprived 
of  it,  not  even  an  enemy.  For,  if  he  is  the  Father  of  us  all,  it 
is  his  will  that  we  should  be  brethren,  loving  one  another 
and  praying  for  one  another  as  well  as  for  ourselves. 

DIVISION  OF  THE  LORD'S  PRAYER. 
In  this  prayer  there  are  seven  petitions: 
The  first:     Hallowed  be  thy  name. 
The  second:     Thy  kingdom  come. 

The  third :    Thy  will  be  done,  as  in  heaven,  so  on  earth. 
The  fourth:    Give  us  this  day  our  daily  bread. 
The  fifth :    And  forgive  us  our  debts  as  we  also  have  for- 
given our  debtors. 


256  LUTHER  ON  CHRISTIAN  EDUCATION. 

The  sixth:     And  bring  us  not  into  temptation. 
The  seventh:     But  deliver  us  from  evil.    Amen. 

24.  These  seven  parts  may  also  be  called  seven  good 
lessons  or  admonitions;  for,  as  the  holy  bishop  and  martyr 
Saint  Cyprian  suggests,  they  are  a  sevenfold  disclosure  of 
our  misery  and  need,  by  which  man,  led  to  a  knowledge  of 
himself,  is  enabled  to  recognize  the  perils  and  wretchedness 
that  fill  up  his  life  on  earth.  His  life  is  nothing  but  blas- 
phemy of  the  name  of  God,  disobedience  to  the  will  of  God 
and  a  rejection  of  his  kingdom.  Life  is  a  hungry  land  with- 
out bread,  a  state  of  sin,  a  journey  surrounded  by  perils,  and 
the  abode  of  every  evil,  according  to  Christ's  own  teaching 
in  this  prayer.    Of  this  more  anon. 

THE  FIRST  PETITION. 
"Hallowed  be  thy  name." 

25.  A  great  prayer  of  unfathomable  depth,  if  spoken 
from  the  heart,  although  of  few  words!  Among  the  seven 
petitions,  none  is  greater  than  that  where  we  pray:  "Hal- 
lowed be  thy  name." 

26.  Observe  that  God's  name  is  holy  in  itself  and  is  not 
made  holy  by  us.  Indeed,  it  hallows  all  things,  even  us. 
But,  as  Saint  Cyprian  says,  it  is  to  be  hallowed  in  us ;  there- 
by God  becomes  everything  and  man  becomes  nothing. 
The  hallowing  of  God's  name  is  the  designed  purpose  sub- 
served by  the  other  six  petitions.  When  this  is  done  all  is 
well,  as  we  shall  hear. 

27.  But,  in  order  to  see  how  the  name  of  God  is  hallowed, 
we  shall  first  observe  how  it  is  profaned  and  dishonored  in 
us.  To  speak  of  it  clearly  and  plainly,  it  is  dishonored  in  us 
in  two  ways: 

First,  when  we  misuse  it  for  sin ;  secondly,  when  we  com- 
mit theft  and  robbery  in  regard  to  it ;  just  as  a  sacred  vessel 
of  the  Church  is  desecrated  in  two  ways:  first,  when  it  is 
used,  not  for  God's  service,  but  for  carnal  purposes ;  second- 
ly, when  it  is  taken  by  theft  and  robbery. 

28.  First,  then,  God's  name  is  profaned  in  us  by  a  mis- 
use of  it.    This  is  when  we  apply  it  not  for  our  souls'  wel- 


LORD'S   PRAYER   EXPLAINED.  257 

fare  and  betterment,  but  for  debauching  and  injuring  them. 
We  do  this  in  many  ways — with  witchcraft,  lying,  swearing, 
cursing  and  deceiving. 

The  second  commandment  of  God  recognizes  such  mis- 
use, "Thou  shalt  not  take  the  name  of  Jehovah  thy  God  in 
vain,"  Ex  20,  7.  In  a  word,  God's  name  is  profaned  when 
we  do  not  live  as  the  children  of  God. 

The  Nature  of  the  Children  of  God. 

29.  We  call  that  a  pious  child  which  is  born  of  pious, 
honest  parents  and  which  follows  and  emulates  them  in 
every  respect.  Such  a  child  properly  possesses  by  inherit- 
ance all  the  property  and  titles  of  its  parents.  So  we  Chris- 
tians have  been  born  anew  by  baptism  and  become  the 
children  of  God,  and,  if  we  imitate  our  Father  and  his  na- 
ture, then  all  his  riches  and  attributes  are  our  eternal  in- 
heritance. Now,  our  Father  is  called  merciful  and  kind  be- 
cause he  possesses  these  attributes,  as  Christ  says,  "Be  ye 
merciful,  even  as  your  Father  is  merciful,"  Lk  6,  36 ;  again, 
"Learn  of  me;  for  I  am  meek  and  lowly  in  heart,"  Mt  11,  29. 
So,  also,  God  is  righteous,  pure,  true,  mighty,  sincere,  un- 
changing, wise,  etc.  These  are  all  names  of  God,  compre- 
hended in  the  term  "thy  name" ;  for  the  names  of  all  virtues 
are  names  of  God.  Since  we  have  been  baptized  into  these 
names  and  by  them  have  been  consecrated  and  sanctified, 
thus  appropriating  them  as  our  own,  it  follows  that  all  of 
God's  children  are  called  to  be  kind,  merciful,  chaste,  just, 
true,  sincere,  loving,  peaceable  and  gentle  towards  every- 
body, even  their  enemies.  For  God's  name,  into  which  they 
have  been  baptized,  produces  such  qualities  in  them;  or  at 
least  they  ought  always  to  pray  that  the  name  of  God  may 
effectively  dwell  and  be  sanctified  in  them. 

30.  But  whoever  is  angry,  quarrelsome,  jealous,  bitter, 
unkind,  unmerciful  and  unchaste;  whoever  curses,  lies, 
swears,  deceives  and  slanders — whoever  does  these  things 
dishonors,  blasphemes  and  profanes  the  divine  name,  in 
which  he  was  blessed  and  baptized,  or  called  and  numbered 
among  the  Christians  and  gathered  to  the  people  of  God. 
That  person  honors,  while  professedly  bearing  the  divine 


258  LUTHER  ON  CHRISTIAN  EDUCATION. 

name,  the  devil's  name;  for  the  devil  is  a  liar,  impure,  a 
backbiter,  and  full  of  hatred.  They  who  are  of  his  kindred 
and  on  his  side,  follow  him,  says  the  wise  man  (Wisdom  2, 
24).  Observe  that  such  followers  of  Satan  are  equally 
blasphemous  with  the  priest  who  would  let  swine  drink 
from  the  consecrated  cup  or  dip  filth  with  it.  Similarly  do 
those  who  take  their  souls  and  bodies,  which  have  been 
sanctified  by  the  name  of  God  dwelling  in  them,  and  use 
them  in  the  devil's  service.  All  this  brings  dishonor  upon 
the  holy,  divine  name  with  which  they  have  been  conse- 
crated. 

31.  Now,  you  understand  what  hallowing  is,  what  holy 
means;  it  is  nothing  but  separation  from  misuse  for  divine 
use,  as  a  church  is  consecrated  and  set  apart  for  the  sole 
purpose  of  divine  service.  So  we  are  to  be  hallowed  in  all 
our  lives,  that  nothing  may  have  vogue  in  us  but  the  name 
of  God — kindness,  truth,  righteousness,  etc.  Accordingly 
the  name  of  God  is  hallowed  or  profaned  not  only  with  the 
lips,  but  also  with  every  member  of  the  body  and  soul. 

32.  Secondly,  God's  name  is  profaned  by  committing 
theft  and  robbery  in  regard  to  it.  To  a  clear  thinker,  this 
is  comprehended  under  the  first  head,  but  the  identity  is  too 
subtile  for  plain  minds  to  perceive.  This  second  head  re- 
lates to  the  proud,  who  imagine  themselves  to  be  pious  and 
holy  in  themselves,  and  do  not  think  that  they  blaspheme 
the  name  of  God,  like  the  first  class,  but  give  themselves  the 
name  of  being  righteous,  holy  and  true,  and  thereby  inso- 
lently steal  the  name  of  God  without  any  fear.  Just  now 
this  class  is  very  numerous,  being  strongly  represented 
among  those  especially  who  appear  to  be  pious  and  spiritual. 
For  these  are  conceited.  They  ascribe  their  words,  works, 
wisdom  and  ability  to  do  good  to  themselves.  They  desire  to 
be  renowned  and  honored  for  these  things.  And  if  they  are 
not  so  regarded  they  become  furious  and  fly  into  rage. 
These  are  called  in  the  Scriptures,  "profundi  corde,"  with 
hearts  too  deep  to  be  fathomed.  God  alone  must  judge  and 
unmask  them,  and  greatly  do  they  grieve  him.  For  they 
know  so  well  how  to  adorn  everything  that  they  are  secure 


LORD'S  PRAYER  EXPLAINED.  259 

in  the  assurance  that  all  is  supremely  well  with  them.  And 
this  their  self-complacency  and  inward  boasting,  vaunting 
and  self-praise  is  their  greatest  and  most  dangerous  fault. 
In  order  that  they  may  be  recognized  and  that  everyone 
may  be  put  on  his  guard  against  a  similar  course  we  will 
pursue  this  matter  further. 
The  Worst  and  Most  Dangerous  People  in  all  Christendom. 

33.  First,  they  constantly  have  words  of  self-praise  on 
their  lips  and  boastingly  say :  Oh,  I  have  such  good  inten- 
tions. I  mean  well  from  my  heart.  This  one  and  that  one 
will  not  heed  me.  I  would  gladly  share  my  very  heart 
with  him.  Beware,  beware,  of  these  wolves  who  go  about 
in  such  sheep's  clothing!  They  are  thorns.  No  figs  grow 
there ;  nothing  but  spines.  As  Christ  says :  "By  their  fruits 
ye  shall  know  them,"  Mt  7,  16.  But  what  are  their  fruits? 
Thorns,  pricks,  scratching,  tearing,  wounds,  but  no  good 
words  and  works.  How  does  this  come  about?  Observe: 
When  they  have  come  to  the  conclusion  that  they  are  pious, 
have  good  intentions,  and  discover  in  their  lives  that  they 
pray,  fast  and  do  good  works  more  than  other  people  and 
have  more  understanding  and  grace  from  God,  they  are 
not  able  to  institute  a  comparison  between  themselves  and 
those  who  are  better  and  superior.  They  compare  them- 
selves with  those  who  appear  worse  and  inferior.  They  soon 
forget  that  all  they  have  is  God's  gift.  Therefore  they  can- 
not but  directly  fall  into  judging,  condemning,  backbiting, 
and  slandering,  and  into  contempt  for  others  and  self-lauda- 
tion at  the  expense  of  others.  They  give  themselves  over  to 
pride  and  become  hardened  in  the  absence  of  all  fear  of 
God;  and  eventually  they  befoul  their  hearts  and  lips  with 
the  sins  of  others  constantly  carried  around  with  them. 

34.  Behold  the  thistles  and  thorns  in  fruitage  and  the 
jaws  of  wolves  beneath  the  sheep's  clothing !  These  figures 
of  speech  apply  to  those  who  steal  the  name  and  honor  of 
God  and  ascribe  it  to  themselves.  God  has  the  right  alone 
to  judge.  Christ  says :  "Judge  not,  that  ye  be  not  judged," 
Mt  7,  1.  To  be  holy,  righteous  and  good  is  also  God's  alone. 
We  all  are  alike  sinners  before  God,  one  as  well  as  the 


260  LUTHER  ON  CHRISTIAN  EDUCATION. 

Other;  there  is  no  difference.  If  one  has  any  advance  of 
another,  it  is  not  his  own,  and  those  who  are  God's  own 
will  let  him  have  the  divine  name,  will  let  him  take  pride  in 
it,  will  let  him  glory  in  it,  will  let  him  pass  judgment  upon 
others.  Accordingly,  he  who  uses  these  things,  not  to  serve 
his  neighbor,  but  to  despise  him,  is  a  thief  of  God's  honor, 
and  arrogates  to  himself  divinity  and  divine  privilege,  which 
are  not  his  own. 

35.  The  world  is  now  full  of  these  offensive,  bold,  friv- 
olous, irreverent  spirits,  who  by  their  good  lives  profane 
God's  name  more  blasphemously  than  all  others  with  their 
wicked  lives.  These  I  call  the  proud  saints  and  the  devil's 
martyrs,  who  are  not  as  the  rest  of  men,  like  the  hypocrite 
in  the  Gospel,  Lk  18,  11.  These,  just  as  if  they  were  not 
sinners  and  evil,  will  not  tolerate  the  wicked  and  unright- 
eous and  will  have  no  dealings  with  them,  so  that,  forsooth, 
nobody  can  say:  Ah,  does  he  associate  with  such  people? 
I  thought  he  was  much  too  good.  They  do  not  recognize 
that  God  has  granted  them  more  grace  in  order  that  thereby 
they  may  serve  others,  and  distribute  and  invest  this  grace 
for  interest.  In  other  words,  they  see  not  that  they  should 
pray  for,  assist  and  advise  others  and  do  for  them  as  they 
have  received  from  God,  who  gave  them  his  grace  freely  and 
neither  despised  nor  judged  them.  But  they  go  on  and  not 
only  produce  no  fruit  with  the  grace  received,  but  employ 
it  to  persecute  those  whom  they  should  assist  with  it.  The 
Scriptures  call  these  the  perverse :  "With  the  perverse  thou 
wilt  show  thyself  froward,"  Ps  18,  26. 

36.  Secondly,  when  they  hear  all  this,  that  to  God  alone 
are  due  praise  and  honor,  they  put  on  a  fine  appearance 
and  deceive  themselves  with  even  greater  pretensions.  They 
say  that  in  all  they  do  they  are  only  seeking  the  honor  of 
God;  and  they  even  presume  to  swear  that  they  are  not 
seeking  their  own  honor,  so  completely  and  profoundly  evil 
of  spirit  are  they. 

But  observe  their  fruits  and  works,  and  you  shall  find 
that,  if  their  projects  do  not  succeed,  there  arises  such 
lamentation  and  peevishness  that  nobody  can  get  along  with 


LORD'S  PRAYER  EXPLAINED.  261 

them.  Then  they  cry  out  that  those  who  hinder  them  are 
not  doing  right,  and  this  injury  they  cannot  forget.  They 
pretend  that  God's  honor  has  been  hindered  and  the  good 
which  they  sought  and  intended  has  been  resisted.  When 
they  cannot  refrain  from  their  accursed  judging  and  backbit- 
ing, their  real  thoughts  become  manifest,  and  it  is  seen  that 
they  are  angry,  not  because  the  cause  and  honor  of  God  are 
hindered,  but  because  their  own  opinions  and  intentions 
have  miscarried.  They  proceed  as  if  their  opinions  could 
not  be  bad  and  must  be  so  good  that  God  himself  could 
not  reject  them.  For  if  they  did  not  ascribe  such  excellence 
to  themselves,  they  would  easily  endure  the  hindering  of 
their  purposes.  But  overweening  pride  does  not  permit  its 
victim  to  consider  himself  wicked  or  foolish;  therefore 
everybody  else  must  be  wicked  or  foolish.  Behold,  how 
deeply  the  blasphemy  against  God  is  hidden  in  these  spirits, 
who  always  want  to  have  what  is  God's  alone,  to-wit,  wis- 
dom, righteousness,  praise  and  honor. 

37.  Thirdly,  when  it  is  contended  or  proclaimed  that 
honor  and  praise  belong  to  God  because  he  creates  all 
things  and  all  things  are  his  own,  then  these  self-righteous 
are  wiser  than  all  the  preachers,  ay,  even  than  the  Holy 
Spirit  himself.  They  are  able  to  teach  everybody  and  vAW 
no  longer  be  pupils.  They  say:  Who  does  not  know  that? 
They  think  they  understand  it  all  thoroughly.  But  when  it 
comes  to  a  test,  and  their  honor  is  touched ;  when  they  are 
sHghted  or  despised,  deprived  of  anything,  or  anything  goes 
against  them ;  then  their  learning  is  soon  forgotten  and  the 
thombush  brings  forth  its  fruit — spines  and  prickles.  Then 
the  ass  with  his  ears  looks  out  from  the  lion's  skin.  Then 
they  exclaim:  O  God  in  heaven,  look  down  and  see  what 
a  great  wrong  is  done  to  me.  They  plunge  into  the  great 
folly  of  presuming  to  say  that  even  God  does  them  injustice. 

38.  Where  is  now  that  great  understanding  of  yours 
which  prompted  you  to  say :  All  things  are  God's  and  from 
God?  Poor  man!  If  it  is  God's  alone,  why  should  he  not 
take  it  from  you  unhindered,  give  and  toss  it  hither  and 
thither?    If  it  is  his,  you  should  stand  still  and  let  him  do 


262  LUTHER  ON  CHRISTIAN  EDUCATION. 

with  it  as  he  wills.  If  he  takes  what  is  his  own,  no  wrong 
is  done  to  you.  As  Job  the  saint  spoke,  when  he  lost  all 
his  riches  and  children:  "J^^ovah  gave,  and  Jehovah  hath 
taken  away,"  as  it  pleased  God,  so  it  happened;  "blessed 
be  the  name  of  Jehovah,"  Job  1,  21.  Behold,  he  was  a  true 
man,  from  whom  nobody  could  take  anything;  for  he  had 
nothing  that  was  his  own.  God  says  (Job  41,  11) :  "What- 
soever is  under  the  whole  heaven  is  mine."  I  created  it. 
Why,  then,  do  you  boast  of  what  is  yours  and  of  the  wrong 
that  is  done  you?  If  your  honor,  reputation,  property,  or 
whatever  you  have,  is  assailed,  not  your  possession,  but 
Christ's,  is  assailed.  And,  in  order  to  teach  you  this,  he 
brings  it  about  that  what  you  think  is  your  own,  is  taken 
from  you,  so  that  you  may  recognize  that  it  is  not  yours, 
but  his.  Behold,  so  one  finds  everywhere  that  men  do  not 
seek  the  honor  and  name  of  God  sincerely,  and  especially 
the  proud  saints  always  profess  to  be  and  to  have  some- 
thing to  which  only  God  can  lay  claim. 

39.  You  say:  If  this  is  true,  it  follows  that  nobody  on 
earth  properly  hallows  the  name  of  God.  Moreover,  all 
they  who  go  to  court  for  the  sake  of  their  property,  their 
honor  or  other  objects,  are  in  the  wrong. 

40.  First,  I  answer:  For  this  reason,  I  said  above  that 
this  petition  is  most  pregnant  and  the  greatest,  comprehend- 
ing all  others.  For  if  one  properly  hallowed  the  name  of 
God  he  would  not  need  to  pray  the  Lord's  Prayer  any  more. 
And  if  one  were  so  pure  as  to  be  unconcerned  about  any- 
thing, even  his  honor,  he  would  be  perfectly  holy  and  the 
name  of  God  would  be  perfectly  hallowed  in  him.  However, 
such  a  condition  is  found  not  in  this  life,  but  in  heaven. 

41.  Therefore,  as  long  as  we  live,  we  need  to  pray  and 
earnestly  strive  that  God  may  hallow  his  name  in  us.  For 
every  man  is  found  to  be  a  blasphemer  of  the  divine  name, 
the  one  excelling  the  other  in  blasphemy;  although  the 
proud  saints  are  unwilling  to  believe  it. 

42.  I  also  said  that  this  prayer  is  not  only  a  petition, 
but  also  a  salutary  lesson  and  a  disclosure  of  the  wretched- 
ness and  guilt  of  our  lives  upon  earth,  to  teach  man  to  know 


LORD'S  PRAYER  EXPLAINED.  263 

himself  and  to  be  humble.  For  when  we  pray  that  God's 
name  may  be  hallowed  in  us,  it  follows  and  is  implied  that 
it  is  not  yet  holy  in  us.  If  it  were  holy,  we  should  have 
no  need  to  pray  that  it  may  become  so.  From  this  it  further 
follows  that  so  long  as  we  live,  we  disgrace,  blaspheme, 
dishonor,  profane  and  desecrate  the  name  of  God,  and  testify 
with  our  own  prayers  and  mouths  that  we  are  blasphemers. 

43.  Now,  in  all  Scripture  I  know  no  doctrine  which 
more  completely  discredits  and  reduces  to  naught  our  whole 
life  than  this  prayer.  Who  that  loves  the  name  of  God 
would  not  rather  die  and  break  with  this  whole  life  when 
he  considers  from  the  heart  that  his  life  is  the  occasion  for 
blaspheming  God's  name  and  honor?  Even  if  one  under- 
stood nothing  else  well  than  the  Lord's  Prayer,  he  would 
have  doctrine  enough  against  all  vices,  especially  pride.  For 
how  can  he  be  gay  or  proud  who  confesses  in  the  Lord's 
Prayer  that  he  commits  the  great,  dreadful  crime  of  dis- 
honoring daily  the  name  of  God  and  of  acting  daily  contrary 
to  the  second  commandment  by  using  God's  name  in  vain? 

44.  Secondly,  I  answer,  that  it  is  not  the  best  that  law- 
suits exist.  It  would  be  better  if  there  were  none.  But  to 
avoid  greater  evils  they  are  to  be  conceded  on  account  of 
the  weak,  who  are  not  yet  able  to  surrender  all  things  and 
dedicate  themselves  again  to  God. 

45.  Nevertheless,  a  goal  is  set  before  us  toward  which 
we  should  strive;  that  is,  that  from  day  to  day  we  learn 
and  practice  the  art  of  hallowing  God's  name,  and  return  to 
him  the  honor,  riches  and  everything  we  alienated  from  him, 
and  thus  become  entirely  sanctified. 

For  a  sustained  effort  of  this  character  this  prayer  has 
been  given  to  us;  so  that  without  ceasing  we  may  desire 
in  our  hearts  that  God's  name  be  hallowed. 

And,  if  a  Christian  should  be  deprived  of  everything, 
property,  honor,  friends,  health,  wisdom,  etc.,  it  would  be 
nothing  surprising.  Ay,  finally  it  must  come  even  to  this, 
that  all  his  own  becomes  nothing  and  he  be  sundered  from  all 
things;  then  he  is  sanctified  and  hallows  the  name  of  God. 
As  long  as  we  have  anything  of  our  own  there  will  still  be  a 


264  LUTHER  ON  CHRISTIAN  EDUCATION. 

claim  to  praise.  Therefore  nothing  can  remain,  in  order 
that  God  may  become  our  one  and  all,  and  that  no  one 
may  lay  claim  to  glory  but  him.  Then  what  the  Scriptures 
say  of  the  righteous  will  be  realized,  namely,  that  they  are 
poor  and  orphaned,  fatherless  and  comfortless. 

46.  But  you  say:  If  we  all  fail  to  honor  the  name  of 
God  sufficiently,  are  we  therefore  in  mortal  sins  and  con- 
demned? I  answer:  All  sins  would  be  mortal  and  con- 
demn us  if  God  dealt  with  us  in  severity.  For  God  can 
endure  no  sin,  however  small.  But  there  are  two  classes  of 
people.  Some  recognize,  and  themselves  lament,  that  they 
do  not  sufficiently  hallow  the  name  of  God,  and  earnestly 
pray  that  they  may  do  so,  and  they  make  much  of  their 
unhappy  condition.  To  these  God  grants  what  they  pray; 
and  because  they  judge  and  condemn  themselves,  he  ab- 
solves them  and  remits  what  they  fail  to  do.  Others,  how- 
ever, self-willed  and  frivolous  spirits,  make  light  of  their 
faults,  take  no  account  of  them,  are  quite  blind  to  them, 
and  in  addition  prayerless.  These  shall  find  out  in  the  end 
how  great  the  sin  was  which  they  regarded  as  nothing,  and 
they  shall  be  condemned  for  what  they  thought  would 
most  of  all  save  them.  Christ  says  to  the  hypocrites  that 
they  shall  receive  greater  condemnation  for  their  long 
prayers,  Mt  23,  14. 

47.  So  the  Lord's  Prayer  teaches  you  first  to  recognize 
your  great  misery  and  corruption,  to  recognize  that  you  are 
a  blasphemer;  you  must  even  be  frightened  at  your  own 
prayer,  if  you  consider  what  you  are  praying.  For  it  is 
certainly  true  that  you  have  not  yet  hallowed  the  name  of 
God;  and  it  is  also  true  that  he  who  does  not  hallow  the 
name  of  God,  profanes  it.  Then,  further,  it  is  true  that 
dishonoring  the  name  of  God  is  a  grievous  sin  and  worthy 
of  eternal  death,  if  God's  righteousness  should  judge. 
Whither  will  you  flee?  Your  own  prayer  convicts  you  and 
is  against  you,  testifies  against  you,  accuses  you.  There  you 
lie;  who  will  help  you? 

48.  Behold  now,  when  you  have  thus  earnestly  come 
to  yourself  and  in  the  knowledge  of  your  misery  humbled 


LORD'S  PRAYER  EXPLAINED.  265 

yourself,  there  comes  a  doctrine  of  comfort  which  lifts  you 
up  again;  that  is,  the  prayer  teaches  you  not  to  despair, 
but  to  seek  God's  grace  and  help.  For  you  are  certain  and 
you  ought  firmly  to  believe  this,  that  he  taught  you  to  pray 
thus  because  he  will  hear  you.  And  so  the  prayer  brings  it 
about  that  God  does  not  impute  your  sin  to  you  nor  deal 
with  you  in  severity.  Those  alone  God  regards  as  good 
who  earnestly  confess  that  they  dishonor  God's  name  and 
constantly  desire  that  it  may  be  hallowed. 

49.  But  they  who  plead  a  good  conscience  and  think  they 
have  not  dishonored  God's  name,  are  beyond  rescue;  for 
they  are  yet  too  self-willed,  secure,  proud  and  irreverent. 
They  are  not  yet  in  the  company  of  those  to  whom  Christ 
says:  "Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest,"  Mt  11,  28.  For  they  do  not 
understand  the  Lord's  Prayer,  and  know  not  what  they  pray. 

Conclusion  of  the  Petition. 

50.  Now,  the  sum  and  substance  of  this  petition  is:  O 
dear  Father,  thy  name  be  hallowed  in  us ;  for  I  confess  that 
I  have,  alas !  often  dishonored  thy  name.  And  I  do  so  still. 
Through  pride  and  through  seeking  mine  own  honor  and 
the  glory  of  my  name,  I  blaspheme  thy  name.  Therefore 
help  me  by  thy  grace !  May  my  name  cease  to  be  anything 
to  me ;  may  I  recognize  my  nothingness,  so  that  thou  alone 
and  thy  name  and  honor  may  be  in  me. 

51.  I  hope  that  you  have  sufficiently  understood  that 
the  words  "thy  name"  signify  "thy  honor  and  praise."  For 
a  good  name  has  in  the  Scripture  the  same  significance  as 
honor  and  praise,  and  a  bad  name  means  the  same  as 
dishonor  and  evil  reputation.  This  prayer,  then,  aims  at 
nothing  else  than  that  the  honor  of  God  may  be  sought 
before  all,  above  all,  and  in  all  things,  and  that  our  whole 
lives  may  redound  to  the  honor  of  God  forever;  not  to 
our  profit  nor  our  salvation  nor  any  advantage,  temporal 
or  eternal,  unless  it  be  ordained  ultimately  for  the  honor 
and  praise  of  God. 

52.  Therefore  is  this  the  first  petition.  God's  honor  is 
the  first,  supreme,  highest  tribute  which  we  can  render  to 


266  LUTHER  ON  CHRISTIAN  EDUCATION. 

him,  and  he  himself  seeks  and  demands  nothing  more. 
Nor  can  we  give  him  anything  else,  for  he  gives  all  other 
possessions  to  us ;  but  honor  he  reserves  for  himself.  What- 
ever we  know,  say,  sing,  live,  work,  do  and  suffer,  proves 
that  all  things  are  God's,  so  that  the  verse  of  the  psalm 
may  stand:  "His  work  is  honor  and  majesty;  and  his 
righteousness  endureth  for  ever,"  Ps  111,  3.  That  is  to 
say:  In  whomsoever  God  dwells  and  lives,  the  works  of 
that  man  serve  only  to  render  praise  and  honor  to  God  and 
to  ascribe  all  to  him.  Such  a  man  is  proof  against  dishonor 
and  contempt,  for  he  knows  that  this  should  be.  If  nobody 
will  despise  and  dishonor  him,  he  will  do  so  himself,  and 
will  not  endure  his  own  praise  and  honor.  And  he  is  right- 
eous for  the  reason  that  he  renders  to  God  what  is  God's 
and  to  himself  what  is  his  own,  to  God  the  honor  and  every- 
thing else,  to  himself  the  dishonor  and  nothing  besides. 
Here,  then,  is  the  righteousness  which  abides  forever.  It 
is  pleasing,  not  merely  to  men  on  earth,  like  the  lamps  of 
the  foolish  virgins  and  the  piety  of  those  seeming  to  be 
saints,  but  to  the  eternal  God;  wherefore  it  also  abides  in 
his  sight  forever. 

53.  Now  you  observe  that  this  prayer  contends  against 
hateful  pride,  which  is  the  head,  life  and  whole  essence  of 
sin.  Just  as  no  virtue  lives  or  has  merit  when  joined  to 
pride,  so,  on  the  other  hand,  no  sin  lives  or  does  its  work 
of  injury  where  pride  is  dead.  As  a  serpent  has  all  its  life 
in  its  head,  and  if  that  is  dead  can  do  no  harm;  so,  if  pride 
were  dead,  all  sins  would  be  harmless,  indeed,  powers  for 
ultimate  good.  Since  therefore  nobody  is  free  from  pride 
and  greed  for  his  own  name  and  honor,  there  is  nobody 
to  whom  this  prayer  is  not  highly  necessary  and  useful. 

THE  SECOND  PETITION. 
"Thy  kingdom  come." 

54.  This  second  petition,  like  the  others,  has  two  effects : 
it  casts  us  down  and  lifts  us  up.  It  humbles  us  by  com- 
pelling us  to  confess  with  our  own  mouth  our  great,  lament- 
able misery ;  it  exalts  us  by  showing  us  how  to  conduct  our- 


LORD'S  PRAYER  EXPLAINED.  267 

selves  in  our  humiliation.  So  every  word  of  God  has  this 
quality,  that  it  terrifies  and  comforts,  wounds  and  heals, 
destroys  and  builds,  tears  up  and  plants,  humbles  and  exalts. 

55.  First,  it  humbles  us,  because  we  publicly  confess  that 
the  kingdom  of  God  has  not  yet  come  to  us.  This,  if  it  is 
earnestly  considered  and  truly  prayed,  is  awful  and  ought 
to  sadden  every  pious  heart.  For  from  this  confession  it 
follows  that  we  are  still  rejected,  and  are  in  exile  and 
among  cruel  enemies,  and  denied  the  dear  Father's  country. 

56.  This,  then,  is  a  double,  pitiable,  lamentable  loss. 
First,  God  the  Father  is  deprived  of  his  kingdom  in  us,  and 
he  that  is  and  should  be  Lord  of  all  things  is  by  us  alone 
circumscribed  in  his  power  and  title ;  which  redounds  not  a 
little  to  his  dishonor,  as  if  he  were  a  Lord  without  a  land 
and  his  title  to  omnipotence  had  become  an  object  of 
mockery  in  our  hearts.  This  doubtless  is  painful  to  all  who 
love  God  and  desire  his  glory;  it  is  a  dreadful  thing  that 
we  are  they  who  restrict  and  hinder  the  kingdom  of  God. 
If  God  would  judge  us  in  severity,  he  would  have  just  rea- 
son to  condemn  us  as  enemies  and  robbers  in  regard  to  his 
kingdom. 

57.  The  other  loss  is  ours,  to  lie  captive  in  misery  and  in 
a  strange  country  among  such  great  enemies.  For,  if  it 
be  a  terrible  and  lamentable  circumstance  that  a  child  of 
an  earthly  prince  or  an  entire  country  were  conquered  under 
the  heel  of  the  Turk  and  had  to  undergo  much  indignity  and 
suffering,  and  finally  the  most  disgraceful  death,  how 
much  more  reason  have  we,  grief-stricken,  to  deplore  the 
fact  that  in  our  exile  we  are  among  evil  spirits,  in  perpetual 
danger  of  injury  to  body  and  soul,  with  eternal  death  as 
the  final  object  of  our  expectation.  If  we  only  considered  the 
matter  rightly,  we  should  dread  our  own  lives  more  than  we 
dread  a  hundred  deaths. 

58.  Secondly,  when  such  reflections  have  humbled  us 
and  have  revealed  to  us  our  misery,  then  follows  the  com- 
fort. The  kind  Master,  our  Lord  Christ,  teaches  us  to 
pray  and  to  seek  to  escape  from  our  exile  and  not  to  despair. 
For  they  who   confess  that  they  hinder  the  kingdom  of 


268  LUTHER  ON  CHRISTIAN  EDUCATION. 

God,  and  humbly  pray  for  its  coming,  shall,  on  account  of 
this  their  sorrow  and  prayer,  obtain  pardon  from  God  for 
what  otherwise  he  would  justly  punish.  But  the  self-willed 
spirits,  who  care  little  for  the  welfare  of  the  kingdom  of 
God  and  do  not  pray  from  the  heart  for  it,  shall  be  surely 
judged  in  severity  with  the  tyrants  and  destroyers  of  his 
kingdom. 

59.  Since  this  prayer  must  be  offered  by  all,  it  follows 
that  nobody  is  without  guilt  toward  the  kingdom  of  God. 
To  understand  this,  it  is  necessary  to  know  that  there  are 
two  kingdoms. 

The  First  Kingdom. 
The  one  is  the  kingdom  of  the  devil,  whom  the  Lord  in 
the  Gospel  (Jn  16,  11)  calls  the  prince,  or  king,  of  this  world. 
This  is  a  wicked  and  rebellious  kingdom.  To  the  pious  it 
ought  to  be  a  great  exile  and  prison,  as  was  typified  ages 
ago  by  the  children  of  Israel  in  Egypt,  who  had  to  promote 
that  country's  prosperity  with  much  toil  and  affliction,  with 
no  reward  but  the  prospect  to  be  destroyed  by  this  ex- 
pedient. So  he  who  serves  the  devil  by  sin  must  suffer 
much,  especially  in  his  conscience,  only  to  earn  eternal 
death  as  his  final  reward. 

60,  Now,  we  are  all  in  this  kingdom  until  the  kingdom 
of  God  comes,  yet  with  a  difference.  The  pious  are  in  it, 
daily  contending  against  sin,  and  steadfastly  and  firmly  re- 
sisting the  lust  of  the  flesh,  the  allurements  of  the  world  and 
the  suggestions  of  the  devil.  For,  however  pious  we  may 
be,  evil  lust  ever  seeks  to  reign  in  us  and  to  reign  alone 
and  supreme.  Therefore,  the  kingdom  of  God  wages  un- 
ceasing warfare  with  the  kingdom  of  the  devil.  The  godly 
are  preserved  and  saved  through  contending  against  the 
kingdom  of  the  devil  within  for  the  sake  of  the  kingdom  of 
God,  which  is  thus  advanced.  These  are  they  who  pray  the 
petition  with  words,  heart  and  deeds.  So  the  holy  apostle 
Paul  says:  "Let  not  sin  reign  in  your  mortal  bodies,  that 
ye  should  obey  the  lusts  thereof,"  Rom  6,  12.  It  is  as  if  he 
said :  You  will  indeed  feel  and  have  evil  desires,  inclination 
to  wrath  and  love  for  it,  also  for  covetousness,  unchastity 


LORD'S   PRAYER   EXPLAINED.  269 

and  the  like,  all  which  tend  to  draw  you  into  the  devil's 
kingdom,  that  is,  into  sin ;  for  it  is  from  the  devil's  kingdom 
that  all  sins  derive  their  source  and  character.  But  you  must 
not  yield  to  them.  You  must  fight  and  subdue  and  suppress 
what  remains  of  these  traitors  in  the  kingdom  of  the  old 
devil,  as  the  children  of  Israel  did  to  the  Jebusites  and 
Amorites,  and  so  increase  the  kingdom  of  God  in  yourselves, 
for  the  true  promised  land  is  there. 

61.  In  a  different  manner  are  they  in  the  devil's  kingdom 
who  fail  to  do  this.  They  are  therein  with  their  own  ap- 
proval, yielding  to  all  the  desires  of  the  flesh,  the  world  and 
the  devil ;  and  if  they  could  they  would  remain  in  it  always. 
These  make  way  for  the  devil,  and  retard  and  injure  the 
kingdom  of  God.  They  accumulate  property,  build  magnifi- 
cently and  strive  for  all  that  the  world  offers,  just  as  if  they 
fain  would  live  here  forever.  They  do  not  remember  that 
we  have  here  no  abiding  city,  as  Saint  Paul  says,  Heb  13,  14. 
These  utter  the  petition  with  their  lips,  but  in  the  heart  they 
contradict  it.  They  are  like  metallic  organ  pipes,  which  toot 
and  sound  through  the  whole  church  and  yet  are  devoid  of 
both  words  and  understanding;  and  perhaps  the  organs  are 
the  models  and  guides  of  such  singers  and  supplicants. 

The  Second  Kingdom. 

62.  The  other  kingdom  is  God's  kingdom.  This  is  a 
kingdom  of  righteousness  and  truth,  of  which  Christ  says: 
"Seek  ye  first  God's  kingdom  and  his  righteousness,"  Mt  6, 
33.  What  is  the  righteousness  of  God  or  of  his  kingdom? 
When  there  is  no  sin  in  us  any  more,  but  all  our  members, 
powers  and  faculties  are  subject  to  God  and  in  his  service, 
so  that  we  can  say  with  Paul :  "It  is  no  longer  I  that  live, 
but  Christ  liveth  in  me,"  Gal  2,  20;  and:  "Ye  are  not  your 
own ;  for  ye  were  bought  with  a  price ;  glorify  God  therefore 
in  your  body,"  1  Cor  6,  19-20.  As  if  he  said:  Christ  has 
bought  you  through  himself ;  therefore,  you  are  to  be  his  own 
and  to  allow  him  to  live  and  reign  in  you.  But  this  is  ac- 
complished when  no  sin  rules  in  us,  when  Christ  alone  rules 
with  his  grace.  Accordingly,  God's  kingdom  is  nothing  else 
than  peace,  soberness,  humility,  chastity,  love  and  every  vir- 


270  LUTHER  ON  CHRISTIAN  EDUCATION. 

tue ;  or  the  absence  of  all  wrath,  hate,  bitterness,  unchastity 
and  the  like. 

63.  Now,  let  every  one  prove  himself  to  see  which  way 
he  is  inclined,  and  he  will  realize  in  which  kingdom  he  is. 
There  is  no  man  who  does  not  find  something  of  the  devil's 
kingdom  in  himself.  Therefore,  he  needs  to  pray:  "Thy 
kingdom  come."  God's  kingdom  has  its  beginning  and 
growth  here,  but  it  is  consummated  in  the  life  beyond. 

64.  This,  then,  is  in  brief  the  meaning  of  the  second  peti- 
tion :  Thy  kingdom  come.  Dear  Father,  let  us  not  live  long 
here,  so  that  thy  kingdom  may  be  perfected  in  us  and  we 
may  be  entirely  delivered  from  Satan's  kingdom.  Or,  if  it 
pleases  thee  to  leave  us  longer  in  this  land  of  exile,  grant 
us  thy  grace,  that  we  may  begin  thy  kingdom  in  us  and  un- 
ceasingly increase  it,  and  destroy  the  devil's  kingdom. 

65.  Let  me  call  attention  to  a  double  error  in  this  con- 
nection. First,  the  evil  of  those  who  run  hither  and  thither 
to  become  righteous  and  to  attain  to  the  kingdom  of  God 
and  to  salvation — one  to  Rome,  another  to  St  James.  This 
one  builds  a  chapel,  that  one  founds  this,  another  that.  But 
the  real  point  they  will  not  take  hold  of,  namely,  that  they 
surrender  themselves  inwardly  to  God  and  become  his  king- 
dom. They  do  many  such  external  works  and  present  a 
fine  show,  but  inwardly  they  remain  full  of  evil  devices, 
wrath,  hate,  pride,  impatience,  unchastity,  etc. 

Christ  spoke  against  these.  Being  asked  when  the  king- 
dom of  God  should  come  he  replied :  "The  kingdom  of  God 
cometh  not  with  observation:  *  *  *  for  lo,  the  king- 
dom of  God  is  within  you,"  Lk  17,  20-21.  So  he  also  said: 
"And  if  any  man  shall  say  unto  you,  Lo,  here  is  the  Christ, 
or  Here,  believe  it  not  for  there  shall  arise  false  prophets," 
Mt  24,  23.  As  if  he  said:  If  you  wish  to  know  the  king- 
dom of  God,  you  need  not  seek  it  far  off,  nor  race  across 
the  country.  It  is  near  to  you,  if  you  will ;  ay,  it  is  not  only 
near  you,  it  is  in  you.  For  soberness,  humility,  truth,  chas- 
tity and  every  virtue  (these  are  the  true  kingdom  of  God) 
cannot  be  brought  over  land  and  sea ;  they  must  spring  up 
in  the  heart. 


LORD'S   PRAYER  EXPLAINED.  271 

66.  Therefore,  we  do  not  pray :  Dear  Father,  let  us  come 
to  thy  kingdom,  as  if  we  had  to  go  after  it ;  but,  Thy  king- 
dom oome  to  us.  For  God's  grace  and  kingdom,  together 
with  all  virtues,  must  come  to  us  if  we  are  to  receive  them ; 
we  can  never  come  to  them.  Just  as  Christ  came  from 
heaven  to  us  upon  earth;  we  did  not  ascend  from  earth  to 
him  in  heaven. 

67.  The  other  error  is  that  of  many  who,  though  they 
utter  this  prayer,  are  concerned  only  about  their  salvation, 
and  by  the  kingdom  of  God  they  understand  nothing  else 
than  joy  and  gladness  in  heaven  as  they  are  able  to  conceive 
it  with  a  sensual  mind.  Such  thoughts  prompt  them  only  to 
fear  hell  and  to  seek  heaven  merely  for  their  own  gain  and 
advantage. 

68.  These  do  not  know  that  God's  kingdom  consists 
alone  in  being  pious,  sober,  pure,  gentle,  meek,  and  in  being 
filled  with  every  virtue  and  grace,  so  that  God  may  have  his 
work  in  us  and  he  alone  may  be,  live  and  rule  in  us.  This 
should  be  our  first  and  supreme  desire.  For,  to  be  saved 
means  that  God  rules  in  us  and  we  are  his  kingdom.  But 
the  joy  and  gladness  and  all  else  that  we  crave  need  not 
be  sought  nor  asked  nor  desired;  it  will  all  come  of  itself 
as  the  result  of  the  kingdom  of  God.  As  joy  and  gladness 
follow  the  drinking  of  good  wine  without  being  especially 
sought  for,  so  much  more,  when  the  graces  and  virtues  which 
constitute  the  kingdom  of  God  are  perfected,  there  naturally 
must  needs  follow,  without  our  activity,  joy,  peace,  blessed- 
ness and  every  delight.  Therefore,  in  order  to  cause  us  to 
turn  aside  the  false  and  self-seeking  eye,  Christ  bids  us  to 
pray  for  and  seek,  not  the  fruit  of  the  kingdom,  but  the  king- 
dom of  God  itself.  But  they  who  err  seek  what  comes  after- 
ward, the  last  first;  that  which  is  first,  they  esteem  not,  or 
they  esteem  it  only  on  account  of  that  which  is  last.  There- 
fore they  will  attain  neither.  Not  really  desiring  what  must 
come  first,  they  will  not  obtain  that  which  follows. 

THE  THIRD  PETITION. 
"Thy  will  be  done,  as  in  heaven,  so  on  earth." 

69.  This  petition  also  teaches  the  two  things  which  were 


272  LUTHER  ON  CHRISTIAN  EDUCATION. 

mentioned  in  the  former  petition :  it  humbles  and  exalts ;  it  is 
a  test  for  the  sinner  and  for  the  righteous.  For  on  these 
two  principles,  judgment  and  righteousness,  the  Word  of 
God  acts  everywhere,  as  it  is  written:  "Blessed  are  they 
that  keep  justice,  and  he  that  doeth  righteousness  at  ail 
times,  Ps  106,  3. 

Judgment  obtains  when  a  man  knows,  judges  and  con- 
demns himself ;  and  this  is  true  humility  and  self-abasement. 

Righteousness  obtains  when  a  man,  having  this  self-know- 
ledge, asks  and  seeks  that  grace  and  help  from  God  which 
exalts  him  in  his  sight.  These  two  principles  we  will  now 
examine  in  this  petition. 

70.  First,  we  become  our  own  accusers  and  judges, 
charging  ourselves  with  disobedience  to  God  and  indiffer- 
ence to  his  will.  For,  if  it  were  true  that  v/e  did  God's  will, 
this  petition  would  be  to  no  purpose.  Therefore  we  utter 
momentous  words  when  we  say :  "Thy  v/ill  be  done."  For 
what  can  be  more  dreadful  than  that  the  will  of  God  is  not 
done  and  his  commandments  are  despised?  And  is  not  this 
prayer  virtually  a  confession  that  such  failure  has  been 
ours?  It  must  be  true  that  we  neither  do  nor  have  done 
the  will  of  God,  since  we  are  compelled  first  to  pray  for  it. 
For  in  God's  sight  neither  hypocrisy  nor  pretence  will  avail ; 
if  anything,  prayer  reflects  conditions  as  they  are. 

71.  Since  we  must  pray  this  petition  until  our  end,  it 
follows  that  until  our  death  we  shall  also  be  found  and  pro- 
nounced guilty  of  being  disobedient  to  the  will  of  God. 
Who,  then,  can  be  proud  or  who  can  prevail  in  view  of  his 
own  prayer,  which  is  evidence  that  if  he  were  dealt  with 
by  God  according  to  justice,  the  result  would  be  constant 
condemnation  and  reprobation;  and  this  in  perfect  equity, 
inasmuch  as  he  stands  self-confessed  and  self-convicted  for 
disobedience.  So  this  prayer  works  deep  humility  and  fear 
of  God  and  his  judgment,  so  that  a  man  is  glad  if  only  he  es- 
capes the  judgment  of  God,  and  is  saved  by  pure  grace  and 
mercy.  When  this  result  is  accomplished  we  have  met  the 
condition  of  this  petition,  namely,  that  in  the  presence  of 
God  we  judge  ourselves  and  pronounce  sentence,  that  we 


LORD'S   PRAYER  EXPLAINED.  273 

know  ourselves  well  and  grieve  over  our  wretched  state. 

72.  Secondly,  righteousness  consists  in  this,  that  when  we 
have  attained  to  the  required  self-knowledge  and  self-con- 
demnation, we  do  not  despair  on  account  of  the  judgment 
of  God,  to  which  we  bow  when  we  utter  this  petition;  but 
that  we  take  refuge  in  God's  grace  and  firmly  trust  him 
and  pray  him  to  deliver  us  from  disobedience  and  the  dis- 
regard of  his  will. 

73.  For  righteous  before  God  is  he  who  humbly  con- 
fesses his  disobedience  and  sin  and  the  justice  of  his  con- 
demnation, and  therefore  heartily  prays  for  grace,  without 
doubting  that  it  shall  be  granted  to  him.  The  apostle 
teaches  (Rom  1,  17;  Gal  3,  11)  that  a  righteous  man  prevails 
solely  through  his  faith  and  trust  in  God,  and  therefore 
his  comfort  and  trust  are  not  his  works,  but  the  mercy  of 
God  alone. 

74.  Behold,  then,  how  our  wretched,  transient  life  reels 
as  from  a  blow  when  this  prayer  discloses  it  as  sheer  dis- 
obedience toward  God's  will  and  therefore  surely  leading 
to  everlasting  condemnation,  unless  salvation  is  grasped 
through  self-knowledge,  repentance  and  prayer.  Whoever 
rightly  considers  this  petition  and  the  others,  will  truly  have 
little  pleasure  in  this  life.  He  that  has  pleasure  in  it  proves 
that  he  does  not  understand  the  Lord's  Prayer  nor  the  perils 
to  which  life  is  subject. 

What  It  Means  To  Do  or  Not  To  Do  God's  Will. 

75.  Without  doubt  the  doing  of  God's  will  is  nothing  but 
the  keeping  of  his  commandments;  for  his  will  is  revealed 
by  his  commandments. 

76.  We  can  not  understand  this  petition  unless  we  know 
and  understand  what  God  has  commanded.  This  is  a  broad 
subject.  Most  briefly  stated,  what  God  has  commanded  is 
nothing  but  the  slaying  of  the  "old  Adam"  in  us,  as  the 
apostle  teaches  in  many  places.  The  "old  Adam"  is  solely 
our  inward  evil  inclinations  to  anger,  hatred,  unchastity, 
covetousness,  ambition,  pride  and  the  like.  Such  evil  dis- 
position and  attributes  have  been  inherited  by  us  from  Adam 
and  are  inborn  in  us.    From  these  result  evil  works  of  every 


274  LUTHER  ON  CHRISTIAN  EDUCATION. 

kind — ^murder,  adultery,  robbery,  and  similar  transgressions 
of  God's  commandments.  Therefore,  God's  will  is  not  done 
through  disobedience. 

The  Twofold  Method  of  Slaying  the 
Old  Adam  and  Thus  Doing  God's  Will. 

77.  First,  we  slay  the  old  Adam  ourselves,  when  we  sup- 
press and  restrain  our  evil  inclinations ;  when  we  by  fasting, 
watching,  prayer  and  industry  subdue  unchastity ;  when  we 
by  alms  and  kind  services  to  our  neighbor  overcome  hatred 
and  malice;  when,  in  short,  we  conquer  our  own  wills  in 
every  possible  way.  If  a  man  has  no  master  or  teacher, 
he  must  learn  and  practice  the  lesson  of  examining  himself ; 
he  must  never  do  what  he  has  a  will  to  do,  and  must  al- 
ways do  what  he  has  no  inclination  to  do.  Let  him  always 
act  against  his  own  will.  He  must  freely  believe  that  his 
will  is  never  good,  however  reasonable  it  may  seem,  unless 
it  be  constrained  and  be  impelled  to  what,  by  nature,  is  re- 
pulsive to  it.  As  was  said  (§  70),  if  there  were  a  good  will 
in  us,  we  would  have  no  need  of  this  prayer. 

78.  Therefore  a  man  should  see  to  it  that  the  dominant 
will  in  him  is  superior  to  his  natural  will,  and  brook  no  in- 
decision. Then  he  shall  find  that  in  reality  there  is  but  one 
will  in  him  instead  of  two  conflicting  ones,  and  he  will  habit- 
uate himself  to  follow  the  higher  will  rather  than  his  own. 
For  he  who  is  the  servant  of  his  own  will,  is  surely  opposed 
to  God's  will.  Now,  there  is  nothing  which  is  so  dear  to 
man  and  so  hard  to  give  up  as  his  ovi^n  will.  Many  do  great, 
good  works,  but  they  follow  entirely  their  own  will  and 
inclinations ;  and  yet  they  think  they  are  right  and  that  they 
do  nothing  wrong.  For  they  think  their  will  is  good  and 
right,  and  they  have  no  need  of  this  prayer.  So  they  are 
altogether  without  fear  of  God. 

79.  Secondly,  the  old  Adam  is  slain  by  others,  who  op- 
pose us,  try  us,  disturb  us,  and  in  everything  resist  our  will, 
not  only  in  reference  to  temporal  objects,  but  even  when 
the  work  we  do  is  good  and  spiritual.  They  misrepresent 
and  belittle  us  when  we  pray,  when  we  fast  and  when  we 
carry  on  benevolent  work — in  short,  they  refuse  to  leave  us 


LORD'S   PRAYER  EXPLAINED.  275 

in  peace,  no  matter  what  we  do.  Ah,  this  annoyance  is  an 
inestimably  precious  thing!  Such  adversaries  ought  to  be 
purchased  at  any  cost.  For  these  are  they  who  bring  this 
prayer  to  pass  in  us — through  whom  God  breaks  our  will, 
so  that  his  will  may  be  done.  Therefore  Christ  says :  "Agree 
with  thine  adversary  quickly,  while  thou  art  with  him  in 
the  way,"  Mt  5,  25.  That  is,  we  are  to  give  up  our  wills 
and  let  the  adversary's  will  be  right;  thus  shall  our  own 
be  broken.  But  in  the  breaking  of  our  will,  God's  will  is 
done,  for  it  is  his  pleasure  that  ours  shall  be  hindered  and 
brought  to  naught.  Therefore,  when  a  person  opposes  you 
and  endeavors  to  treat  you  as  a  fool,  do  not  offer  resistance, 
but  consent  to  it  and  let  it  pass  for  right,  as  indeed  in  God's 
sight  it  is  right.  When  anyone  wishes  to  deprive  you  of 
anything  and  to  injure  you,  suffer  it  as  if  you  were  served 
rightly,  for  without  doubt  it  is  right  in  God's  sight.  Al- 
though the  offender  does  wrong,  you  are  nevertheless  not 
wronged.  For  what  you  possess  is  God's,  and  he  has  a  right 
to  take  it,  whether  he  uses  a  bad  man  or  a  good  man  as  his 
agent.  Your  will  shall  not  resist,  but  shall  say :  "Thy  will 
be  done."  So  in  everything,  bodily  and  spiritual:  "If  any 
man  would  *  "  *  take  away  thy  coat,  let  him  have  thy 
cloak  also,"  says  Christ,  Mt  5,  40. 

80.  But  you  say:  If  the  doing  of  God's  will  means  this, 
who  can  be  saved?  Who  can  keep  a  commandment  as  ma- 
jestic as  this,  and  give  up  everything,  having  his  own  will 
in  nothing?  I  answer:  That  is  the  very  reason  you  should 
learn  how  great  and  necessary  is  this  prayer,  and  with  what 
earnestness  of  heart  it  is  to  be  prayed,  and  how  sublime  a 
thing  it  is  that  our  will  is  mortified  and  God's  will  alone  is 
done.  And  so  you  must  confess  that  you  are  a  sinner,  un- 
able to  do  God's  will,  and  must  pray  for  help  and  grace  that 
God  may  forgive  your  shortcomings  and  enable  you  to  do 
his  will.  For  it  is  necessary,  if  God's  will  is  to  be  done,  that 
our  will  should  perish,  for  it  is  antagonistic  to  that  of  God, 
Learn  this  from  Christ  our  Lord.  When  he  prayed  to  his 
heavenly  Father  in  the  garden  that  he  should  remove  the 
cup  from  him  he  said :    Nevertheless  not  my  will,  but  thine. 


276  LUTHER  ON  CHRISTIAN  EDUCATION. 

be  done,"  Lk  22,  42.  If  Christ  had  to  give  up  his  will,  which, 
without  doubt,  was  good,  yea,  always  the  very  best,  in  order 
that  the  divine  will  might  be  done,  why  should  we  poor 
worms  insist  on  our  will,  which  is  never  free  from  evil  and 
always  deserving  of  being  hindered? 

81.  To  understand  this,  note  that  our  will  is  bad  in  two 
respects. 

First,  the  will  is  evil  quite  manifestly  and  without  at- 
tempt at  disguise  when  we  have  the  will  and  inclination  to 
do  what  is  regarded  by  everybody  as  evil — being  angry, 
lying,  deceiving,  iojuring  one's  neighbor,  being  unchaste  and 
the  like.  Such  will  and  inclination  are  found  in  everybody,  es- 
pecially when  he  is  incited  to  these  things.  Now,  to  oppose 
this  will  we  must  pray  that  God's  will  be  done.  He  wills 
that  there  be  peace,  truth,  purity,  gentleness. 

Secondly,  when  its  evil  character  is  hidden  and  disguised 
by  a  good  appearance.  When  Saint  John  and  Saint  James 
prayed  against  the  Samaritans  who  would  not  receive 
Christ;  "Lord  wilt  thou  that  we  bid  fire  to  come  down 
from  heaven,  and  consume  them?"  He  answered:  "Ye 
know  not  what  manner  of  spirit  ye  are  of.  For  the  son  of 
man  came  not  to  destroy  men's  lives,  but  to  save  them," 
Lk  9,  54-56. 

82.  Of  this  class  are  all  they  who,  in  view  of  the  unjust 
or  foolish  treatment  to  which  they  or  others  have  been  sub- 
jected, will  have  their  way  and  insist  on  carrying  out  what- 
ever they  undertake.  They  will  exclaim  and  lament:  Oh, 
I  meant  well  from  my  heart.  I  would  have  helped  a  whole 
city,  but  the  devil  will  not  allow  it.  Then  they  think  they 
are  justly  and  rightly  angry  and  fretful.  They  disturb  their 
own  peace  and  that  of  other  people  and  at  once  make  ai 
great  ado  because  their  good  intentions  have  been  ob- 
structed. But  if  they  examined  the  matter  by  daylight,  they 
would  find  that  it  was  all  show  and  that  with  their  good 
intentions  they  had  in  reality  sought  their  own  interest  and 
honor,  or  their  own  will  and  preference.  For  it  is  not  pos- 
sible that  a  righteous  will,  if  it  is  indeed  righteous,  should 
be  angry  and  contentious  when  it  is  hindered. 


LORD'S   PRAYER   EXPLAINED.  277 

83.  And  be  it  observed,  it  is  a  sure  sign  of  a  bad  will,  if 
it  chafes  under  opposition.  Impatience  is  the  very  fruit  by 
which  you  are  to  recognize  the  will  whose  righteousness  is 
merely  a  matter  of  show,  hypocrisy,  deception.  A  truly 
righteous  will,  if  it  be  hindered,  speaks  thus:  O  God,  I 
thought  this  was  the  way  of  doing  good:  but  if  it  is  not,  I 
am  content;  thy  will  be  done.  Where  there  is  inward 
strife  and  chafing,  there  is  nothing  good,  though  it  may  ap- 
pear so. 

84.  Besides  this  twofold  evil  will,  there  is  another  will 
which,  while  quite  righteous,  must  be  resisted,  likewise. 
Such  was  the  will  of  David,  when  he  proposed  to  build 
God  a  temple  and  was  commended  by  God  for  it;  and  yet 
God  willed  that  it  was  not  to  be.  Such,  also,  was  the  will 
of  Christ  in  the  garden  when  he  shrank  from  the  cup,  and 
his  will,  though  righteous,  had  to  yield. 

So  even  if  you  wished  to  convert  the  w^hole  world,  raise 
the  dead,  bring  yourself  and  everybody  to  heaven,  and  do 
all  kinds  of  marvelous  things,  you  must  nevertheless  not 
desire  to  do  any  of  these  things  unless  you  have  preferred 
the  will  of  God,  subduing  and  routing  your  own,  and  said: 
My  dear  God,  this  and  that  seems  good  to  me;  if  it  please 
thee,  let  it  be  done;  if  it  please  thee  not,  let  it  remain  un- 
done. 

85.  And  such  a  righteous  will  God  very  often  frustrates 
in  his  saints,  in  order  that  under  the  appearance  of  good, 
there  may  not  creep  in  a  will  which  appears  to  be  righteous 
but  in  reality  is  evil  because  false  and  sanctimonious.  Like- 
wise, that  we  may  learn  that  our  will,  however  good,  is  in- 
finitely inferior  to  God's  will.  Therefore,  an  inferior  will, 
though  righteous,  ought  justly  to  give  way  or  in  complete 
abandonment  disappear  before  the  infinitely  good  will  of 
God. 

Thirdly,  the  good  will  in  us  is  also  to  be  hindered  so  that 
it  may  be  made  better;  for  surely  God  hinders  a  good  will 
only  that  it  may  become  better.  But  it  becomes  better  when 
it  is  subjected  and  conformed  to  the  very  will  of  God  by 
which  it  is  hindered,  in  order  that  finally  man  may  become 


278  LUTHER  ON  CHRISTIAN  EDUCATION. 

altogether  resigned,  free  and  submissive,  with  no  thought 
but  to  wait  upon  the  will  of  God. 

86.  Behold,  this  is  true  obedience,  but  in  our  times,  alas ! 
it  is  altogether  unknown.  Now,  the  useless  babblers  arise, 
who  have  filled  all  Christendom  with  their  noise  and  have 
misled  the  people  with  their  doctrine.  They  have  cried  out 
from  the  pulpit  that  one  must  form  and  possess  a  good  will, 
good  purpose,  good  intention;  and  that  when  these  have 
been  acquired  a  person  may  rest  secure  that  all  he  does  is 
good.  By  this  teaching  they  produce  nothing  better  than 
self-willed  and  perverse  men,  independent  and  presumptu- 
ous spirits,  who  are  ever  found  in  conflict  with  God's  will, 
while  their  own  remains  unsubdued  and  unbroken.  For 
they  think  that,  because  their  purposes  are  good  and  worth 
being  carried  out,  everything  that  withstands  them  must  be 
of  the  devil  and  not  of  God.  Behold,  thus  arise  the  wolves 
in  sheep's  clothing,  the  proud  saints,  the  most  injurious  men 
on  earth.  Thence  it  comes  that  bishops,  churches,  priests, 
monks  and  nuns,  fight,  quarrel  and  wage  war  against  one 
another.  Strife  abounds  everywhere,  and  every  party  claims 
its  will  is  righteous,  its  motive  good,  its  purpose  divine, 
pretending  that  the  devilish  work  it  does  redounds  to  the 
praise  and  glory  of  God. 

87.  However,  they  ought  to  be  correctly  taught  that  the 
fear  of  God  should  abide  also  in  the  will,  and  that  they 
should  be  suspicious  of  their  own  will  and  motives ;  ay,  that 
they  should  cast  far  from  them  the  accursed  presumption  of 
entertaining  the  notion  that  their  own  will  or  motive  can 
be  good  as  long  as  it  is  of  their  own  making.  All  a  person 
can  do  is  to  despair  of  possessing  or  producing  of  himself 
a  will,  motive  or  purpose  which  is  righteous.  For,  as  was 
said  above  (§77  ff.),  the  will  is  good  when  there  is  no  will; 
inasmuch  as  God's  will  is  to  be  found  only  where  there  is 
no  will  of  one's  own,  and  God's  will  is  the  very  best.  There- 
fore it  is  evident  that  these  bawlers  know  neither  what  an 
evil  nor  what  a  righteous  will  is.  They  come  with  prodig- 
ious assurance  and  lead  us  to  say  with  our  mouths,  "Thy 


LORD'S  PRAYER  EXPLAINED.  279 

will  be  done,"  but  with  our  hearts,  "my  will  be  done,"  and 
so  to  mock  both  God  and  ourselves. 

88.  But  someone  may  say:  Ah,  but  God  has  given  us  a 
free  will.  The  answer  is:  Yes  certainly!  God  has  given 
you  a  free  will.  Why,  then,  will  you  rob  it  of  its  freedom 
by  becoming  self-willed  ?  If  you  do  with  it  what  you  please, 
it  is  not  free,  but  your  slave.  God  has  given,  neither  to 
you  nor  to  anybody,  an  independent  will.  For  self-will 
comes  from  the  devil  and  Adam.  These  two  were  endowed 
by  God  with  a  free  will,  but  out  of  a  free  will  they  made  a 
captive  will.  A  free  will  is  one  which  has  no  independent 
desires  but  constantly  looks  to  the  will  of  God.  This  is  the 
one  and  only  condition  of  remaining  free,  being  attached 
and  restricted  nowhere. 

Conclusion  of  the  Petition. 

89.  Now,  you  observe  that  in  this  petition  God  bids  us 
to  pray  against  ourselves,  thereby  teaching  us  that  we  have 
no  greater  enemy  than  ourselves.  Our  will  is  the  greatest 
thing  in  us,  and,  opposing  it,  we  must  pray :  Father,  let  me 
not  so  fall  as  to  do  according  to  my  own  will.  Break  my 
will,  restrain  my  will ;  it  matters  not  how  I  fare,  only  let  it  be 
done  with  me  not  according  to  my  will,  but  according  to 
thy  will.  For  so  it  is  in  heaven.  There  is  no  self-will  there ; 
let  it  be  so  also  upon  earth.  The  working  out  of  the  answer 
to  this  prayer  is  painful  to  nature.  For  self-will  is  the  deep- 
est and  greatest  evil  in  us,  and  nothing  is  dearer  to  us  than 
our  own  will. 

90.  So,  then,  in  this  petition  nothing  else  is  sought  than 
the  cross,  pain,  adversity  and  suffering  of  every  kind,  which 
is  conducive  to  the  destruction  of  our  will.  If  the  self-willed 
rightly  understood  how,  by  its  use,  they  pray  that  their 
own  will  may  be  opposed  all  along  the  line,  the  prayer  would 
be  hateful  to  them  or  a  source  of  dread. 

91.  Now,  let  us  consider  these  first  three  petitions  in 
their  mutual  relations.  The  first  is  that  God's  name  may 
be  honored,  and  his  name  and  honor  may  be  in  us.  But  no- 
body can  attain  this  unless  he  is  pious  and  in  the  kingdom 
of  God.     For  the  dead  and  sinners  cannot  praise  God,  as 


280  LUTHER  ON  CHRISTIAN  EDUCATION 

David  says  in  the  sixth  psalm.  Now,  nobody  can  be  pious 
unless  he  is  freed  from  sins;  but  we  become  free  from  sins 
when  our  will  is  rooted  up  and  God's  will  implanted  instead. 
When  the  will,  which  is  the  chief  and  highest  of  all  faculties, 
is  no  longer  ours,  is  no  longer  evil,  then  all  the  members 
are  no  longer  ours,  are  no  longer  evil.  Therefore,  this  peti- 
tion is  directed  at  the  very  head  of  wickedness,  as  it  were, 
not  at  its  hands  or  feet.  It  is  directed  at  our  will,  which 
is  the  source  of  wickedness — wickedness  in  action. 

THE  FOURTH  PETITION. 
"Give  us  this  day  our  daily  bread." 

92.  Hitherto  we  have  used  the  word  "thy,  thy."  Now  we 
say  further  "our,  our,  us."  We  will  try  to  find  the  reason 
for  this.  When  God  hears  our  first  three  petitions  and  hal- 
lows his  name  in  us,  he  transfers  us  into  his  kingdom  and 
infuses  his  grace  into  us,  which  begins  to  make  us  pious. 
This  grace  manifests  itself  at  once  in  doing  God's  will,  but 
it  encounters  an  opposing  Adam.  Saint  Paul  laments  (Rom 
7,  19)  that  he  does  not  do  as  he  would.  For  self-will,  innate 
from  Adam,  together  with  all  the  members,  contends  against 
the  good  inclination ;  whereupon  grace  in  the  heart  cries  out 
to  God  against  this  Adam  and  speaks :  "Thy  will  be  done." 
For  man  finds  himself  heavily  burdened  with  himself. 

93.  Now,  when  God  hears  this  cry,  he  comes  to  the  aid  of 
his  dear  grace  and  in  order  to  strengthen  the  kingdom  which 
he  has  begun  he  earnestly  and  mightily  resists  the  chief  vil- 
lain, the  old  Adam.  He  inflicts  every  woe  upon  him,  baffles 
all  his  purposes  and  confounds  and  humiliates  him  on  every 
side.  This  is  done  when  he  sends  upon  man  suffering  and 
adversity  of  every  kind ;  to  this  end  must  contribute  malig- 
nant tongues,  evil,  treacherous  men,  and  if  men  do  not  suf- 
fice the  very  devils  are  laid  under  contribution.  God's  de- 
sign is  that  man's  will  may  ever  be  slain,  with  all  its  evil 
inclinations,  and  the  will  of  God  so  done  that  grace  may  pos- 
sess the  kingdom,  and  the  praise  and  honor  of  God  alone  be 
upheld. 

94.  When,  now,  this  takes  place,  man  is  in  great  tribula- 
tion and  anxiety,  and  he  little  thinks  that  it  all  means  the 


LORD'S  PRAYER  EXPLAINED.  281 

doing  of  God's  will.  Rather,  he  supposes  that  he  is  for- 
saken and  given  over  to  devils  and  wicked  men ;  that  there  is 
no  longer  any  God  in  heaven,  willing  to  know  or  hear  him. 
This  is  the  true  hunger  and  thirst  of  the  soul,  in  which  it 
longs  for  comfort  and  help ;  and  this  hunger  is  much  harder 
to  bear  than  bodily  hunger.  Here  is  where  the  "our"  comes 
in.  Our  needs  clamor  for  recognition,  and  we  say:  "Give 
us  this  day  our  daily  bread."    How  is  this  done? 

95.  God  has  left  us  much  trouble  upon  earth  and  no  other 
comfort  in  it  than  his  holy  Word.  Christ  has  promised  us 
(Jn  16:33)  :  "In  the  world  ye  have  tribulation,  but  in  me 
peace."  Therefore,  if  anyone  wishes  to  surrender  himself 
to  God's  kingdom,  so  that  it  may  come  to  him,  and  to  God's 
will,  so  that  it  may  be  done  by  him,  let  him  not  squirm  and 
think  to  escape,  for  it  must  be  even  so.  When  your  own 
will  is  foiled,  God's  will  is  done ;  that  is,  the  more  adversity 
you  suffer,  the  more  is  God's  will  done,  especially  in  death. 
It  has  been  so  determined,  and  nobody  shall  alter  the  fact, 
that  there  shall  be  tribulations  for  us  in  the  world,  but  peace 
in  Christ.    In  these  straits  the  evil  and  the  good  part. 

96.  The  evil,  those  who  soon  fall  from  grace  and  the 
kingdom  already  begun  in  them,  neither  understand  God's 
will  nor  the  purpose  of  such  tribulations ;  nor  do  they  know 
how  to  order  themselves  in  reference  to  them.  Therefore, 
they  permit  their  self-will  to  regain  the  upper  hand  and  to 
cast  out  grace,  like  bad  stomachs  which  cannot  retain  food. 
Some  become  impatient,  murmur,  curse,  blaspheme,  being 
all  but  consumed  by  rage.  Others  run  to  and  fro,  seeking 
human  comfort  and  counsel,  bent  upon  nothing  but  escape 
from  their  troubles  and  the  defeat  and  suppression  of  their 
adversaries.  In  short,  they  want  to  be  their  own  helpers 
and  deliverers,  instead  of  waiting  until  God  delivers  them 
from  their  crosses.  All  these  do  themselves  unspeakable 
injury ;  for  when  God  takes  hold  of  them  to  slay  their  own 
will,  to  erect  the  kingdom  of  his  grace  in  them,  to  establish 
the  glory  and  honor  of  his  name  in  them,  and  to  implant 
there  his  will,  they  are  unwilling  to  suffer  his  divine,  salu- 
tary hand;  they  fall  back,  and  their  own  will,  the  wretched 


282  LUTHER  ON  CHRISTIAN  EDUCATION 

knave,  remains  in  authority.  Like  the  Jews,  they  release 
the  robber  Barabbas  and  kill  the  grace  of  God,  the  innocent 
Son  of  God,  who  had  begun  to  grow  in  them.  The  Psalm 
(106,  13)  speaks  of  them:  "They  waited  not  for  his  coun- 
sel," that  is,  they  would  not  suffer  what  God  purposed  to 
do  with  them. 

97.  The  pious  are  wise  and  well  understand  of  what  use 
the  divine  will — that  is,  trouble  of  every  kind — is,  and  also 
know  well  how  they  ought  to  receive  it  and  act  in  it.  They 
know  that  no  enemy  has  ever  been  put  to  flight  by  one  who 
runs.  Therefore,  no  suffering  or  distress  can  be  overcome 
by  impatience,  flight,  and  the  desire  for  ease.  It  is  to  be 
conquered  only  by  pluck  and  steadfastness;  yea,  by  boldly 
meeting  trouble  and  death.  The  proverb  is  true :  "He  who 
is  afraid  of  hell  rushes  into  it."  So  he  who  is  afraid  of 
death  shall  be  devoured  by  death  eternally.  He  who  fears 
suffering,  shall  be  overcome.  Nothing  good  comes  of  fear. 
Therefore,  one  must  be  plucky  and  bold,  and  always  stand 
undismayed.    But  who  can  do  this? 

98.  This  prayer  teaches  you  where  to  seek  comfort  and 
to  find  peace  in  such  tribulation.  You  must  say:  Father, 
give  us  this  day  our  daily  bread.  That  is,  Father,  comfort 
and  strengthen  me,  a  poor,  suffering  man,  with  thy  divine 
Word.  I  cannot  endure  thy  hand,  and  yet  I  shall  be  con- 
demned if  I  do  not  bear  it.  Therefore,  strengthen  me, 
Father,  that  I  may  not  despair.  Accordingly,  God  wills  that 
in  our  suffering,  which  is  the  expression  of  his  will,  we 
should  turn  and  flee  nowhere  but  to  him.  We  should  not 
desire  to  escape.  That  would  result  in  our  own  injury  and 
the  erection  of  an  obstacle  to  God's  will  and  our  welfare. 
We  should  flee  to  him  in  order  to  gain  the  strength  we  need, 
so  that  we  may  suffer  his  will  to  the  end.  Suffering  and 
death  on  our  part  are  God's  will,  but  it  is  impossible  for  any- 
one to  submit  to  them  without  fear,  unless  the  necessary 
strength  is  given.  But  no  creature  can  strengthen  him  for  it. 
Nay,  all  creatures,  and  especially  man,  if  comfort  and 
strength  are  sought  from  them,  only  make  one  more  feeble, 
unsteady  and  yielding.     Therefore,  our  strength  must  come 


LORD'S  PRAYER  EXPLAINED.  283 

from  God's  Word  alone  as  our  daily  bread.  God  speaks 
through  Isaiah  (50,  4)  :  "The  Lord  Jehovah  hath  given  me 
the  tongue  of  them  that  are  taught,  that  I  may  know  how  to 
sustaim  with  words  him  that  is  weary;"  and  through  Mat. 
(11,  28) :  "Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest;"  and  by  David  (Ps  119,  28)  : 
"Strengthen  thou  me  according  unto  thy  word;"  and  (Ps 
130,  5)  :  "My  soul  doth  wait,  and  in  his  word  do  I  hope." 
And  all  the  Scriptures  are  full,  full,  full  of  this  doctrine. 
Now,  when  and  through  whom  does  this  word  come? 

99.  The  Word  comes  in  two  ways.  In  the  first  place, 
through  men.  This  is  the  case  when  God  lets  a  comforting, 
strengthening  word  be  sounded  through  a  minister  in 
church,  or  elsewhere  through  a  fellow  Christian,  so  that  he 
feels  in  his  heart  something  which  prompts  him  to  arouse 
himself  and  to  take  courage.  For  the  Word  of  God,  if  it; 
comes  rightly,  surely  produces  such  an  echo  in  the  heart. 
Therefore,  foolish  women  should  be  driven  away  from  the 
sick  and  dying,  when  they  utter  foolish  talk  such  as  this: 
Dear  cousin,  or  dear  John,  it  is  not  so  bad;  you  will  get 
well  and  be  happy  and  rich  again.  With  such  words  hearts 
are  made  timid,  weak  and  unsteady;  whereas,  it  is  written 
God's  Word  is  "Bread  that  strengtheneth  man's  heart" 
(Ps  104,  15).  Therefore  my  reply  is :  Dear  cousin,  eat  your 
stale  broth  yourself.  I  wait  for  the  daily  bread,  which 
strengthens  me.  So  the  sick  ought  to  be  resolutely  strength- 
ened for  death,  and  those  who  suffer  to  be  encouraged  for 
greater  sufferings.  And  when  they  say  they  have  no 
strength  to  endure,  then  let  this  prayer  be  held  up  to  them 
that  they  may  beseech  God  for  strength,  whose  will  it  is  to 
be  asked. 

100.  Secondly,  the  Word  comes  of  itself,  as  when  God 
pours  his  Word  into  a  person  through  suffering,  by  which 
he  becomes  strong  to  endure  all  things.  For  God's  Word 
is  all-powerful.  Rom  1,  6.  But  what  is  this  word,  as  God 
has  uttered  so  many  words. 

101.  Answer:  No  one  can  tell  this  exactly.  As  there 
are  manifold  infirmities  and  sufferings,  so  there  are  mani- 


284  LUTHER  ON  CHRISTIAN  EDUCATION 

fold  words  of  God.  For  the  timid  need  one  word  and  the 
obstinate  need  another;  the  former  must  be  strengthened 
the  latter  must  be  terrified.  We  are  now  speaking  of  those 
in  whom  God's  will  is  done,  that  is,  those  who  are  in  suf- 
fering and  distress.  For  these,  words  should  be  selected 
which  strengthen,  as  Paul  selects  for  the  Hebrews  (chap- 
ter 12).  But  since  the  fruitful  utterance  and  effect  of  God's 
Word  are  not  in  man's  power,  but  alone  in  God's,  it  is  neces- 
sary for  us  to  pray  that  he  may  give  us  his  holy  Word,  either 
direct  or  through  man. 

102.  Now,  it  is  true  that  he  who  has  never  been  tried  by 
suffering,  and  has  not  experienced  how  mighty  to  strengthen 
is  the  power  of  the  Word  of  God,  has  no  knowledge  at  all  of 
what  this  petition  aims  at.  Nor  can  it  be  palatable  to  him, 
for  he  knows  and  has  tasted  only  the  comfort  and  help  that 
are  in  creatures  and  in  himself,  and  has  never  gone  through 
suffering  nor  been  bereft  of  solace. 

We  will  now  consider  this  prayer  word  by  word  and 
try  to  thoroughly  understand  it,  for  it  contains  profound 
thoughts.  (The  order  in  the  German  is,  "Our  Daily  Bread 
Give  Us  Today.) 

The  First  Word  is  "Our." 

103.  This  word  expresses  the  thought  that  it  is  not 
principally  common  bread  for  which  we  pray,  which  also  the 
heathen  eat  and  God  gives  to  all  men  unasked,  but  for  our 
bread,  the  bread  for  us,  the  children  of  the  heavenly  Father. 
The  Father  whom  we  ask  is  not  an  earthly  but  a  heavenly 
and  spiritual  father;  the  bread  for  which  we  pray  is  not 
earthly  but  heavenly  and  spiritual  bread;  it  is  ours,  it  be- 
longs to  and  is  needed  by  us,  the  children  of  heaven.  Other- 
wise there  would  be  no  need  to  say,  "our  daily  bread";  for 
material  bread  would  be  sufficiently  indicated  by  the  words, 
Give  us  this  day  daily  bread.  But  God  wishes  to  teach  his 
children  to  be  more  concerned  about  the  food  of  the  soul; 
yea,  he  forbids  them  to  worry  about  the  meat  and  drink  for 
the  body. 

The  Second  Word  Is  "Daily." 

104.  The  Greek  for  this  word  "daily"  is  "epiousion."   It  has 


LORD'S  PRAYER  EXPLAINED.  285 

been  variously  explained.  Some  say  it  means  an  immaterial 
bread ;  some  a  select  and  special  bread ;  some,  following  the 
Hebrew  language,  a  bread  for  the  morrow — ^not  what  we 
Germans  call  a  morning  and  evening  bread,  but  what  is  pre- 
pared for  the  next  day,  in  Latin  "crastinum."  This  variety 
should  confuse  nobody,  for  there  is  no  substantial  difference 
of  meaning,  only  so  the  quality  and  nature  of  this  bread 
are  properly  stated. 

105.  First,  it  is  called  an  immaterial  bread,  because  the 
Word  of  God  feeds  man,  not  in  relation  to  his  body  and  the 
natural  and  mortal  life.  The  state  for  which  it  feeds  him  is 
an  immortal,  spiritual  and  eternal  state,  far  excelling  this 
present  one,  as  Christ  says,  "He  that  eateth  this  bread  shall 
live  forever"  (Jn  6,  58).  Therefore,  it  is  equivalent  to  say- 
ing:     Father,  give  us  the  immortal,  eternal  bread. 

106.  Secondly,  it  is  called  a  select,  pleasing,  sweet  bread, 
delightful  and  of  pleasant  taste,  like  the  heavenly  bread  men- 
tioned in  Wisdom  15,  20 :  "Agreeing  to  every  taste."  Accord- 
ingly our  heavenly  bread  is  noble,  pleasing,  attractive  and 
replete  with  power  and  grace  far  above  the  bread  of  nature. 
One  might  also  understand  it  to  mean  select  bread,  that  is, 
a  bread  belonging  especially  to  and  suited  for  us  children  of 
God.  For  the  words,  "egregius,"  "peculiaris,"  "proprius," 
mean  this  also.  The  apostle  says  to  the  Hebrews  (13,  10) 
that  we  have  a  special  altar,  of  which  nobody  may  eat  but 
we  alone.    And  so  we  have  a  special,  peculiar  bread. 

107.  Thirdly,  according  to  the  Hebrew,  it  is  bread  for  the 
morrow.  Now,  the  Hebrew  tongue  has  the  peculiarity  of 
predicating  of  tomorrow  what  we  Germans  predicate  of 
today.  In  German  "daily"  means  what  we  daily  have  at 
hand  and  in  readiness,  although  we  may  not  constantly  use 
it.  As  we  say,  this  or  that  I  must  have  today  or  tomorrow 
and  daily.  Not  knowing  when  we  may  need  it,  we 
would  thus  have  it  at  hand.  This  is  expressed  by  the  He- 
brew language  through  a  word  signifying  "eras  or  crastin- 
us,"  tomorrow.  So  Jacob  says  to  Laban  (Gen  30,  33) :  "So 
shall  my  righteousness  answer  for  me  hereafter;"  that  is, 


286  LUTHER  ON  CHRISTIAN  EDUCATION 

today  or  tomorrow,  or  whenever  required,  my  righteousness 
shall  be  my  answer  and  defense. 

108.  Now,  the  meaning  is,  we  pray  that  God  would  so 
give  us  the  immaterial  bread — our  special,  peculiar,  daily 
bread — that  we  may  have  it  daily  at  hand  and  in  supply. 
Then,  when  the  need  and  suffering,  which  we  must  expect 
daily,  occur,  we  may  strengthen  ourselves  with  it;  thus  we 
shall  not  be  taken  unprepared  and,  for  the  want  of  it,  desoair, 
perish  and  die  eternally. 

109.  Here  observe  that  we  Christians  ought  to  be  ricU 
and  to  have  a  large  supply  of  this  bread,  and  to  be  so  disci- 
plined and  trained  as  daily  to  have  God's  Word  ready  at 
hand  in  all  temptations  to  strengthen  ourselves  and  others. 
That  the  dear,  holy  fathers  did  this,  we  see  in  the  epistles 
and  their  writings.  But  it  is  our  fault  that  we  have  nothing ; 
we  do  not  pray  to  God  for  it.  For  this  reason  we  cannot  but 
have  unlearned  bishops,  priests  and  monks,  who  are  able  to 
give  us  nothing.  And  we  proceed  to  make  evil  worse  by 
hating,  disparaging  and  despising  them.  Behold,  the  wrath 
of  God  brings  us  to  this.  This  prayer  ought  to  be  properly 
considered,  for  in  it  God  teaches  us  to  pray  above  all  for 
spiritual  prelates,  especially  for  those  who  should  give  us 
the  Word  of  God.  For  it  shall  not  be  given  to  them  unless  we 
are  worthy  of  it  and  pray  God  for  it.  Therefore,  when  you 
see  unlearned  and  unfit  bishops,  priests  or  monks,  you  must 
not  curse,  condemn  and  disparage  them,  but  regard  them  in 
no  other  light  than  as  a  dreadful  plague  of  God,  wherewith 
he  punishes  you  and  us  all  because  we  have  not  prayed  the 
Lord's  Prayer  and  besought  God  for  our  daily  bread.  For 
had  we  done  so  God  would  surely  have  heard  us  and  granted 
to  us  good,  capable,  learned  prelates.  The  fault  is  ours 
much  more  than  theirs.  But  now  men  are  to  be  found  whom 
God  has  so  severely  smitten  and  hardened  that  they  not 
only  fail  to  regard  an  unlearned  priesthood  as  a  plague,  but 
even  take  pleasure  in  despising  it  and  getting  sport  out  of  a 
condign  retribution  at  the  hands  of  God,  whereas  they  ought 
to  shed  tears  of  blood,  if  they  can,  because  God  has  in- 
flicted upon  us  so  serious  and  grievous  a  plague. 


LORD'S  PRAYER  EXPLAINED.  287 

110.  For,  be  it  known,  the  severest  punishment  God 
ever  sent  upon  the  world  has  taken  the  form  of  blind  and 
unlearned  rulers,  because  of  whom  the  Word  of  God  and  our 
daily  bread  are  necessarily  withheld  with  the  result  that  we 
perish.  Let  Turks  be  Turks;  this  plague  is  greater.  And 
woe  to  us  that  do  not  perceive  and  deprecate  it. 

111.  On  the  other  hand,  God  was  never  more  merciful 
to  the  world  than  when  he  granted  it  learned  and  open-eyed 
priests,  through  whom  his  Word  was  provided  for  daily  use 
in  generous  proportions.  The  kingdom  of  Christ  and  every 
Christian  soul  are  born  in  and  through  the  Word  of  God. 
Therefore,  they  must  also  be  nourished,  preserved  and  pro- 
tected by  it,  otherwise  they  must  perish  more  lamentably 
than  the  body  perishes  when  it  does  not  partake  of  the  bread 
appropriate  to  it. 

The  Third  Word  of  the  Petition  Is  "Bread." 

112.  The  holy  Word  of  God  has  many  names  in  Scripture 
on  account  of  its  innumerable  powers  and  activities,  for  it  is 
truly  everything  and  all-powerful.  It  is  called  a  spiritual 
sword  with  which  the  devil  and  all  spiritual  foes  are  resisted. 
It  is  called  a  light,  a  morning  rain,  an  evening  rain,  a  heaven- 
ly dew,  gold,  silver,  a  medicine,  a  raiment,  a  gem,  and  many 
similar  things.  So  also  it  is  called  bread,  because  the  soul  is 
fed,  strengthened,  made  large  and  fat  by  it.  And  not  only 
mere  bread  is  meant  by  the  word.  As  the  Scriptures  desig- 
nate by  "material  bread"  all  kinds  of  bodily  food,  even  that  of 
finer  quality,  so  also  by  spiritual  bread  is  meant  the  infinite 
variety  of  spiritual  food.  There  are  many  kinds  of  souls  on 
earth  and  each  has  its  own  peculiar  need ;  yet  the  Word  of 
God  makes  abundant  provision  for  every  soul  against  its 
every  need.  For  if  the  food  of  all  kings  that  ever  were  or 
shall  be,  were  gathered  in  a  heap,  it  could  not  in  anywise 
compare  to  the  least  word  of  God.  Therefore,  the  Lord 
Christ  in  the  Gospel  calls  the  latter  a  royal  feast,  and 
through  Isaiah,  a  precious,  choice  and  magnificent  banauet. 

Now,  What  Is  the  Bread  or  Word  of  God? 
113.     The  bread,  the  Word  and  food  are  Jesus  Christ 
alone,  our  Lord  himself,  as  he  says :    "I  am  the  living  bread 


288  LUTHER  ON  CHRISTIAN  EDUCATION 

which  came  down  out  of  heaven  *  *  *  for  the  life  of 
the  world,"  Jn  6,  51.  Therefore  let  no  man  be  deceived  with 
v/ords  or  pretexts.  All  preaching  and  doctrine  which  do 
not  offer  and  present  to  us  Jesus  Christ,  are  not  the  daily 
bread  and  nourishment  of  our  souls.  Nor  can  they  avail  in 
any  need  or  trial. 

The  Fourth  Word  is  "Give." 

114.  The  bread,  Jesus  Christ,  nobody  can  obtain  by  him- 
self, either  by  searching  or  hearing,  or  asking  or  seeking. 
To  know  Christ,  all  books  are  insufficient,  all  teachers  in- 
adequate, all  reason  too  dull.  The  Father  himself  must  re- 
veal him  and  give  him  to  us,  as  he  says :  "No  man  can  come 
to  me,  except  the  Father  that  sent  me  draw  him,"  Jn  6,  44. 
Again  (v.  65) :  "No  man  can  come  unto  me,  except  it  be 
given  unto  him  of  the  Father."  Again  (v.  45)  :  "Every  one 
that  hath  heard  from  the  Father  *  *  *  cometh  unto  me." 
Therefore  he  teaches  to  pray  for  the  blessed  bread:  "Give 
us  this  day." 

115.  Now,  Christ,  our  bread,  is  given  to  us  in  two  ways. 
First,  through  external  instrumentality,  as  through  priests 
and  teachers.  And  this,  again,  is  accomplished  in  two 
ways:  First,  by  words;  secondly,  in  the  sacrament  of 
the  altar.  Much  could  be  said  of  this,  but,  to  be  brief,  it  is  of 
his  wonderful  grace  that  God  grants  us  the  privilege  of  hear- 
ing Christ  preached  and  taught.  But  in  all  places  there 
should  be  nothing  but  the  preaching  of  Christ  and  the  dis- 
tribution of  this  daily  bread. 

116.  In  the  sacrament  Christ  is  received,  but  this  would 
be  quite  in  vain  if  he  were  not  offered  and  set  forth  in  the 
Word  also.  For  the  Word  brings  Christ  home  to  the  people 
and  enables  their  hearts  to  understand  him  as  the  sacra- 
ments never  could.  It  is  a  grievous  thing  that  in  our  times 
masses  are  multiplied,  and  that  zeal  runs  to  the  endowment 
of  masses,  while  the  very  purpose  which  led  to  their  in- 
stitution, namely  preaching,  is  neglected.  Christ  says  and 
commands :  "This  do,  as  often  as  ye  drink  it,  in  remembrance 
of  me,"  1  Cor  11,  25.  And  when  there  is  preaching,  the 
mass  is  concerning  Christ  and  the  sermon  concerning  Theo- 


LORDS   PRAYER  EXPLAINED.  289 

doric  of  Verona  or  some  other  fiction.  This  is  God's  retri- 
bution because  we  do  not  pray  for  our  daily  bread,  and  finally 
the  most  worthy  sacrament  sinks  not  only  into  a  vain,  un- 
fruitful use,  but  even  into  contempt.  For  of  what  use  is  it 
that  he  is  present  and  bread  is  prepared  for  us,  if  it  is  not 
given  to  us  and  we  cannot  enjoy  it?  It  is  as  if  a  costly  ban- 
quet were  prepared  and  nobody  were  present  to  distribute 
the  bread,  to  serve  the  viands  or  to  pour  out  the  drink,  and 
the  hungry  ones  had  to  be  satisfied  with  smell  and  sight 
alone.  Therefore,  one  should  preach  Christ  alone,  show  all 
things  in  their  relation  to  him,  point  him  out  in  all  the  Scrip- 
tures— why  he  came,  what  he  brought  us,  how  we  are  to  be- 
lieve in  and  how  to  conduct  ourselves  toward  him;  so  that 
the  people  may  lay  hold  of  Christ  through  the  Word  and 
know  him,  instead  of  coming  away  from  the  mass  empty, 
knowing  neither  Christ  nor  themselves. 

117.  Secondly,  Christ,  our  bread,  is  given  to  us  inwardly, 
through  direct  teaching  from  God.  And  this  inward  work 
must  attend  the  external  teaching  or  the  external  is  in  vain. 
But,  if  the  external  is  properly  attended  to,  the  inward  will 
not  be  lacking.  For  God  never  permits  "his  Word  to  remain 
without  fruit.  He  is  present  and  himself  teaches  inwardly 
what  he  imparts  through  the  external  medium  of  the  priest ; 
as  he  speaks  through  Isaiah  (55,  11):  "So  shall  my  word 
be  that  goeth  forth  out  of  my  mouth :  it  shall  not  return  unto 
me  void,  but  it  shall  accomplish  that  which  I  please,  and  it 
shall  prosper  in  the  thing  whereto  I  sent  it,"  as  the  rain  wa- 
tereth  the  earth  and  maketh  it  bring  forth.  Thereby  true 
Christians  are  made,  who  know  and  taste  Christ  as  a  mat- 
ter of  experience. 

118.  You  say:  What  is  such  knowledge  of  Christ  or 
what  is  its  effect?  Answer:  To  learn  and  to  know  Christ 
is  to  understand  what  the  apostle  says:  "Christ  *  *  * 
was  made  unto  us  v/isdom  from  God,  and  righteousness  and 
sanctification,  and  redemption,"  1  Cor  1,  30.  This  you  un- 
derstand when  you  recognize  that  all  your  wisdom  is  dam- 
nable folly,  your  righteousness  damnable  unrighteousness, 
your  holiness  damnable  im.purity,  your  own  redemption  a 


290  LUTHER  ON  CHRISTIAN  EDUCATION 

miserable  condemnation — you  understand  it  when  you 
recognize  this  and  so  realize  that  before  God  and  all  crea- 
tures you  are  veritably  a  fool,  a  sinner,  an  impure  and  con- 
demned man ;  when  you  confess  this  not  with  mere  words, 
but  from  your  whole  heart  and  with  your  works,  finding  no 
salvation,  no  comfort  in  anything  but  this — that  Christ  has 
been  given  to  you  by  God,  in  whom  you  are  to  believe  and 
whom  you  are  so  to  enjoy  that  his  righteousness,  which  you 
have  invoked  and  in  which  you  put  your  trust,  alone  upholds 
you.  Faith  is  nothing  else  than  eating  this  bread,  as  he 
says,  "My  Father  giveth  you  the  true  bread  out  of  heaven." 
Jn  6,  32. 

119.  You  say:  Who  does  not  know  that  we  are  sinners, 
that  we  are  nothing,  and  are  saved  alone  through  Christ? 
Answer:  It  is  a  great  mercy  to  know  this  fact,  and  that  it 
can  be  proclaimed  and  heard  through  the  spoken  word.  But 
few  are  they  who  understand  it  and  express  it  in  the 
heart.  Observation  proves  this  to  be  true.  Some  there  are 
who  cannot  endure  the  ignominy  of  being  rated  as  fools  and 
sinners,  and  quickly  discover  some  wisdom  and  righteous- 
ness apart  from  Christ  which  is  their  own.  Particularly, 
however,  when  in  life  or  in  death  their  conscience  rebukes 
them,  they  no  longer  know  that  Christ  is  their  righteousness 
but,  in  order  to  comfort  and  support  their  consciences  with 
good  works  of  their  own  doing,  they  search  everywhere, 
and  if  this  will  not  avail,  as  it  cannot  avail,  they  despair. 

120.  Much  might  be  said  about  this,  and  every  sermon 
ought  to  treat  of  this  matter.  For  when  Christ  is  preached 
and  the  precious  bread  distributed  as  we  have  shown,  souls 
lay  hold  of  it  and  find  it  a  means  of  strength  in  the  sufferings 
the  divine  will  lays  upon  them.  So  they  become  strong  and 
full  of  faith,  and  henceforth  fear  neither  their  sins,  their  con- 
sciences, the  devil  nor  death.  Now,  you  recognize  the  truth 
in  reference  to  this  bread.  It  is  Christ.  But  he  is  of  no  use 
to  you  nor  can  you  enjoy  him  unless  God  conveys  him  to 
you  by  words,  so  that  you  can  hear  and  so  know  him.  For 
what  benefit  is  it  to  you  that  he  is  in  heaven  or  in  the  form 
of  bread?    He  must  be  distributed,  prepared  and  reduced  to 


LORD'S  PRAYER  EXPLAINED.  291 

words  through  the  inward  and  outward  Word,  Behold, 
this,  then,  is  truly  God's  Word:  Christ  is  the  bread,  God's 
Word  is  the  bread ;  and  yet  both  are  one  and  the  same,  one 
bread.  For  he  is  in  the  Word  and  the  Word  in  him.  To  be- 
lieve this  same  Word  is  to  eat  the  bread ;  and  he  to  whom 
God  gives  this,  has  eternal  life. 

The  Fifth  Word  of  the  Petition  to  be  Discussed  is 
"Us." 

121.  It  urges  everyone  to  let  his  heart  go  out  into 
the  whole  Christian  world;  to  pray  for  himself  and  for  all 
mankind,  especially  for  the  ministry,  which  is  to  adminis- 
ter the  Word  of  God.  As  in  the  first  three  petitions  we  seek 
the  things  pertaining  to  God,  that  he  may  come  into  his 
own,  in  us;  so  now  we  pray  for  all  Christendom.  Of 
all  things,  nothing  is  more  necessary  and  useful  to  Christen- 
dom than  daily  bread ;  that  is,  nothing  is  more  essential  than 
that  God  create  a  learned  ministry  and  cause  his  Word  to 
be  preached  and  heard  in  all  the  world.  For  if  the  ministerial 
order  and  the  Word  of  God  have  proper  vogue,  the  kingdom 
of  Christ  grows  and  flourishes.  This  he  has  commanded  us 
to  pray  for  when  he  said:  "Pray  ye  therefore  the  Lord  of 
the  harvest,  that  he  send  forth  laborers  into  his  harvest, 
Mt  9,  38. 

122.  Therefore,  according  to  the  true  order  of  love,  we 
ought  to  pray  most  of  all  for  the  kingdom  of  Christ ;  thereby 
we  do  more  than  when  we  pray  for  ourselves.  For,  as 
Chrysostom  says,  he  who  prays  for  all  Christendom  shall  be 
prayed  for  by  all  Christendom.  Indeed,  in  the  very  same 
prayer  he  joins  the  kingdom  of  Christ  to  the  petition  for  him- 
self. Nor  is  it  a  good  prayer  when  one  prays  only  for  him- 
self. God  grant  that  I  may  not  err  when  I  am  not  greatly 
pleased  with  the  manifold  brotherhoods,  especially  with 
those  so  devoted  to  themselves,  as  if  they  desired  to  go  to 
heaven  alone  and  leave  us  behind.  But  remember  and  note 
that  it  is  not  without  purpose  that  Christ  has  taught  none 
shall  pray :  "My  Father,"  but  "Our  Father" ;  not  "Give  me  this 
day  my  daily  bread,"  but  "Give  us  this  day  our  daily  bread," 
"Our  debts,"  and  so  forth — us,  us.    He  desires  to  hear  the 


292  LUTHER  ON  CHRISTIAN  EDUCATION 

multitude,  not  me  nor  you,  nor  an  exclusive,  separate  Phari- 
see.   Therefore,  sing  with  the  multitude  and  you  will  sing 
well;  or  if  you  sing  badly,  it  will  pass  with  the  multitude. 
If  you  sing  alone,  you  will  not  escape  condemnation. 
The  Sixth  Word  is  "This  Day." 

123.  This  word,  as  has  been  said  in  paragraph  101, 
teaches  that  The  Word  of  God  is  not  in  our  power.  There- 
fore, all  false  trust  in  wit,  reason,  knowledge  and  wisdom 
must  fall.  In  the  time  of  temptation  God  himself  must 
console  us  and  cheer  and  sustain  us  with  his  Word.  For  al- 
though there  be  a  great  abundance  of  Scripture,  so  that  one 
might  teach  the  whole  world  as  long  as  he  is  in  peace,  if  in 
times  of  storm  God  himself  does  not  come  and  speak  to  us 
inwardly  or  through  human  agency,  it  is  all  soon  forgotten 
and  the  ship  will  sink  in  spite  of  it.  It  is  written:  "They 
reel  to  and  fro  and  stagger  like  a  drunken  man,  and  are  at 
their  wits'  end,"  Ps  107,  27.  All  their  wisdom  is  swallowed 
up  at  once  and  they  henceforth  know  nothing. 

124.  Therefore,  since  we  live  in  perils  and  must  be  in 
constant  expectation  of  suffering  of  every  kind,  and  of  the 
terror  of  death  and  the  pains  of  hell,  we  must  fear  and  pray 
that  God  will  not  long  withhold  his  Word,  but  that  he  will 
today,  now  and  daily,  be  present  with  us,  give  us  our  bread, 
and,  as  St.  Paul  says  to  the  Ephesians  (3,  16),  cause  Christ 
to  appear  in  us  and  to  dwell  in  our  inner  man.  Therefore, 
the  prayer  is  not  for  tomorrow  or  the  day  after,  as  if  we  were 
secure  and  without  fear  today,  but  it  is  for  today.  And  one 
learns  all  the  better  to  say  "today"  and  not  "tomorrow" 
when  God's  will  begins  to  be  done  in  us  and  our  will  perishes 
amid  tribulations.  Then,  surely,  one  wishes  that  not  only 
today,  but  in  this  very  hour,  the  bread  be  given. 

The  word  "today"  in  the  Scriptures  implies  this  whole 
life  on  earth,  but  I  let  that  pass  for  the  present. 
Conclusion  of  the  Petition. 

125.  The  meaning,  then,  of  this  petition  is :  "O  heavenly 
Father,  since  nobody  loves  thy  will  and  we  are  too  weak  to 
endure  the  slaying  of  our  will  and  the  old  Adam,  we  pray 
that  thou  wouldst  feed,  strengthen  and  comfort  us  with  thy 


LORD'S  PRAYER  EXPLAINED.  293 

holy  Word.  Grant  us  thy  grace,  that  we  may  hear  the 
heavenly  bread,  Jesus  Christ,  preached  through  the  whole 
world  and  may  know  him  with  the  heart.  Grant  that  all 
hurtful,  heretical,  erroneous  and  merely  human  doctrines 
may  cease,  and  thy  Word  alone,  which  is  our  true  bread  of 
life,  may  be  distributed." 

126.    Do  we  not  then  also  pray  for  the  bread  of  the  body? 
Answer :    Yes,  bread  for  the  body  may  very  well  be  under- 
stood here,  but  especially  is  meant  spiritual  bread,  the  bread 
for  souls,  which  is  Christ.    Therefore,  Christ  teaches  us  not 
to  be  anxious  about  temporal  food  and  clothing,  but  to  con- 
fine our  care  to  the  need  of  the  day.    He  says:    "Sufficient 
unto  the  day  is  the  evil  thereof:  be  not,  therefore,  anxious 
for  the  morrow :  for  the  morrow  will  be  anxious  for  itself,'* 
Mt  6,  34.    And  it  would  be  a  good  exercise  of  faith  if  one 
learned  to  pray  God  only  for  the  bread  of  today,  that  after- 
wards he  might  trust  in  a  greater  God.    Not  that  one  should 
not  work  for  temporal  possessions  and  food,  but  that  one 
should  not  be  anxious,  as  if  we  could  not  be  fed  unless  we 
worried  and  were  anxious.     Work  should  be  done  rather 
to  serve  God  thereby,  to  avoid  idleness,  and  to  satisfy  his 
commandment,  which  he  spoke  to  Adam:     "In  the  sweat 
of  thy  face  shalt  thou  eat  bread,"  Gen  3,  19.    It  is  not  meant 
that  we  should  worry  and  be  anxious  how  we  are  to  live. 
That   matter  may  well  be  left  to   God,  provided  that  in 
singleness  of  heart  we  work  according  to  his  commandment. 

THE  FIFTH  PETITION. 
"And  forgive  us  our  debts  as  we  forgive  our  debtors.'* 
127.  Who  believes  that  this  petition  applies  to  so  many 
people  and  makes  them  all  debtors?  In  the  first  place,  for 
what  will  the  great  saints  of  our  times  pray,  who  regard 
themselves  as  very  pious,  especially  when  they  have  con- 
fessed, been  absolved  and  made  satisfaction  for  their  sins, 
and  then  live  as  if  they  did  not  need  to  pray  for  the  forgive- 
ness of  their  sins,  as  the  true  saints  of  old  did,  of  whom 
David  says  (Ps  32,  6)  :  "For  this  let  every  one  that  is  godly 
pray  unto  thee."     But  they  only  accumulate  great  merits 


294  LUTHER  ON  CHRISTIAN  EDUCATION 

and  build  with  their  many  good  works  a  costly  palace  in 
heaven  quite  near  to  Saint  Peter.  "With  the  help  of  God,  we 
will  try  whether  or  no  we  can  make  sinners  of  them  and  in- 
clude them  in  our  poor  sinful  company,  so  that  they  may 
learn  with  us  to  pray  this  petition,  not  only  before  confession 
and  penance,  but  also  after  the  great  absolution  from  penalty 
and  debt,  and  to  say  with  us  after  the  remission  of  all  debts : 
"Lord,  forgive  us  our  debts." 

128.  Since  one  dare  not  lie  nor  jest  before  God,  there  must 
truly,  truly  be  serious  guilt,  aye,  much  more  serious  than  any 
indulgence  has  remitted  or  can  remit.  Therefore  indulgences 
and  this  prayer  are  not  the  same ;  if  all  debt  is  removed  by 
indulgences,  then  blot  out  this  petition  and  do  not  pray  be- 
fore God  for  a  debt  which  does  not  exist,  so  that  you  may 
not  mock  him  and  bring  every  evil  upon  yourself.  But  if 
this  petition  is  true,  then  God  help  the  poor  indulgences 
which  leave  a  debt  so  great  that  God  justly  condemns  a 
man  for  it  if  he  does  not  pray  for  grace.  However,  I  will 
not  say  too  much,  for  I  am  well  aware  of  the  subtle  glosses 
whereby  one  is  wont  to  make  a  nose  of  wax  of  the  Scrip- 
tures. 

129.  This  petition  can  be  understood  in  two  ways.  First, 
that  God  forgives  sin  secretly,  without  our  being  sensible  of 
it;  just  as  he  imputes  and  retains  sin  to  many  men  who 
neither  perceive  nor  regard  it.  Secondly,  God  forgives  sin 
publicly  and  so  that  we  feel  it;  just  as  he  imputes  sin  to 
some  so  that  they  feel  it ;  for  instance,  in  the  form  of  penal- 
ties and  terrors  felt  by  conscience.  The  first  forgiveness  is 
always  necessary.  The  other  is  necessary  at  times  as  a  safe- 
guard against  despair. 

130.  What  is  the  meaning  of  this?  I  say  that  God  is 
gracious  to  many  men  and  heartily  forgives  all  guilt,  and  yet 
tells  them  nothing  of  it,  but  so  deals  with  them  outwardly 
and  inwardly  that  it  seems  to  them  that  they  have  an  un- 
reconciled God,  who  will  condemn  them  in  time  and  eter- 
nity. Outwardly  he  afflicts  them;  inwardly  he  terrifies 
them.  Such  was  the  case  with  David  when  he  said:  "O 
Jehovah,  rebuke  me  not  in  thine  anger,"  Ps  6,  1.     On  the 


LORD'S  PRAYER  EXPLAINED.  295 

other  hand,  he  secretly  retains  the  guilt  of  some  and  is  their 
enemy,  though  he  tells  them  nothing  about  it,  but  so  treats 
them  that  they  think  they  are  his  beloved  children.  Out- 
wardly it  is  well  with  them:  inv/ardly  they  are  joyful  and 
sure  of  heaven.  These  are  described  in  Psalm  10,  6 :  "He 
saith  in  his  heart,  I  shall  not  be  moved ;  to  all  generations  I 
shall  not  be  in  adversity."  So,  likewise,  he  sometimes 
vouchsafes  to  the  conscience  a  solace  and  lets  it  feel  a  joyful 
confidence  in  his  grace,  in  order  that  a  man  may  be  strength- 
ened thereby  and  trust  in  God  even  when  his  conscience 
is  terror-stricken.  On  the  other  hand  he  sometimes  fills  the 
conscience  with  fear  and  grief  in  order  that  man  may  not 
forget  the  fear  of  God  even  in  prosperity. 

131.  The  first  form  of  forgiveness  is  bitter  and  grievous 
to  us,  but  it  is  the  noblest  and  best.  The  second  is  more 
agreeable,  but  in  consequence  less  precious.  The  Lord 
Christ  exhibits  both  in  the  case  of  Mary  Magdalene.  The 
first,  when  he  turned  his  back  upon  her,  but  said  to  Simon, 
nevertheless:  "Her  sins,  which  are  many,  are  forgiven," 
Lk  7,  47.  Thereby  she  had  not  yet  peace.  The  second, 
when  he  turned  to  her  and  said  (vs.  48-50)  :  "Thy  sins  are 
forgiven ;  go  in  peace."  Then  she  had  peace.  So,  then,  the 
first  makes  for  purity,  the  second  makes  for  peace.  The 
former  is  a  manifestation  of  God's  power  and  blessing,  the 
latter  of  rest  and  riches  in  the  heart.  Immeasurable  is  the 
difference  between  the  two.  The  first  is  a  matter  of  faith 
alone  and  invites  great  reward;  the  second  is  a  matter  of 
feeling  and  appropriates  the  reward.  The  first  is  used  with 
advanced  Christians,  the  second  with  the  weak  and  be- 
ginners. 

132.  Now,  let  us  behold  the  mightiest  letter  of  indulgence 
which  ever  came  upon  earth,  and  which,  moreover,  is  not 
sold  for  money  but  is  freely  given  to  everybody.  Other 
teachers  locate  the  satisfaction  in  the  bag  and  chest.  But 
Christ  locates  it  in  the  heart,  so  that  it  cannot  be  brought 
nearer.  Therefore,  you  need  not  travel  to  Rome  nor  Jeru- 
salem nor  Saint  James,  neither  here  nor  there,  for  indul- 
gence.   The  poor  can  purchase  it  as  well  as  the  rich,  the  sick 


296  LUTHER  ON  CHRISTIAN  EDUCATION 

as  well  as  the  healthy,  the  layman  as  well  as  the  priest,  the 
servant  as  well  as  the  master.  And  this  indulgence  is  ex- 
pressed in  these  plain  words :  "If  ye  forgive  men  their  tres- 
passes, your  heavenly  Father  will  also  forgive  you.  But  if 
ye  forgive  not  men  their  trespasses,  neither  will  your  Father 
forgive  your  trespasses,"  Mt  6,  14-15. 

133.  This  letter,  sealed  with  the  wounds  of  Christ  him- 
self and  confirmed  by  his  death,  has  almost  faded  and  per- 
ished under  the  heavy  torrents  of  indulgences  from  Rome. 

134.  Now,  nobody  can  excuse  himself  for  the  fact  that 
his  sins  are  not  forgiven  or  that  his  conscience  remains  dis- 
turbed. Christ  does  not  say,  you  must  fast,  pray,  give  so 
much,  do  this  or  that  for  your  sins.  But,  if  you  desire  to 
make  satisfaction,  to  pay  your  debt  and  to  cancel  your  sins, 
hear  my  counsel ;  ay,  my  commandment :  Do  nothing  more 
than  forgive  all  and  change  your  heart — for  there  nobody 
can  interfere  with  you — and  be  kind  to  him  that  has  offend- 
ed you ;  only  forgive  and  all  is  right. 

135.  Why  is  this  indulgence  not  also  preached?  Is  not 
the  word,  counsel  and  promise  of  Christ  worth  as  much  as 
that  of  a  preacher  of  dreams?  True,  such  indulgence  would 
not  build  Saint  Peter's  church  (which  the  devil  may  easily 
suffer),  but  it  builds  Christ's  church  (which  the  devil  can- 
not at  all  endure).  For  wood  and  stone  do  not  trouble  him 
much,  but  pious,  united  hearts  cause  him  grief.  Therefore, 
this  indulgence  without  cost  is  not  desired ;  the  other,  people 
refuse  to  tire  of,  no  matter  what  the  cost.  Not  that  I  reject 
the  Roman  indulgences,*  but  that  I  desire  everything  to  be 
valued  according  to  its  true  worth ;  and  where  good  gold  can 
be  had  for  nothing,  that  copper  be  not  valued  more  highly 
than  gold.    Beware  of  mere  color  and  show. 

136.  There  are  two  classes  of  men  who  cannot  pray  this 
petition  and  purchase  this  great  indulgence.  The  first  class 
grossly  err.  They  forget  their  own  debt  and  magnify 
that  of  their  neighbors,  so  that  they  have  the  audacity  to 
say:    I  cannot  and  never  will  forgive  him  for  that;  I  will 

*Remember  this  was  written  at  the  very  beginning  of  Luther's 
reformatory  work. 


LORD'S   PRAYER  EXPLAINED.  297 

never  be  reconciled  to  him.  These  carry  a  beam,  ay,  many 
beams,  in  their  eyes  and  do  not  see  them;  but  the  little 
splinter  or  mote  in  the  eye  of  their  neighbor  they  cannot  for- 
get. That  is  to  say,  their  own  sin  which  they  have  com- 
mitted against  God,  they  regard  not,  though  they  exaggerate 
the  debt  of  their  neighbor ;  and  yet  they  desire  that  God  will 
remit  their  great  debt,  whereas  they  will  not  permit  small 
debts  to  pass  unavenged.  If  they  had  committed  no  other 
sin  or  incurred  no  other  debt,  great  enough  would  be  this 
beam  in  their  eyes,  that  they  are  disobedient  to  the  com- 
mandment of  God  in  being  unwilling  to  forgive,  and  in  ex- 
ercising vengeance,  which  nobody  may  do  but  God  alone. 
And  God  is  truly  strange  in  his  justice  and  judgment;  he 
who  does  not  forgive  has  greater  guilt  than  he  who  has  done 
the  harm  and  injury. 

137.  Therefore,  this  prayer  becomes  a  sin  to  them,  as 
Psalm  109,  7,  says :  "Let  his  prayer  be  turned  into  sin."  So 
such  a  man  curses  himself  and  completely  subverts  his 
prayer.  By  that  through  which  he  should  obtain  grace,  he 
merits  disfavor.  For  what  else  is  really  said,  when  you  de- 
clare, I  will  not  forgive,  and  stand  before  God  with  the  pre- 
cious prayer  of  our  Lord,  and  with  your  mouth  blab,  "For- 
give us  our  debts  as  we  forgive  our  debtors" — what  else  do 
you  say  than  this:  O  God,  I  am  your  debtor,  and  I  also 
have  a  debtor.  Now,  I  will  not  forgive  him,  and  do  not  thou 
forgive  me  either.  I  will  not  obey  thee,  although  thou  com- 
mandest  me  to  forgive.  I  will  rather  give  up  thee,  thy 
heaven  and  everything  and  eternally  go  to  the  devil. 

138.  You  poor  man,  have  you  or  could  you  even  endure 
an  enemy  who  curses  you  before  men  as  you  curse  yourself 
before  God  and  all  saints  by  your  own  prayer?  And  what 
has  your  enemy  done  to  you?  Rendered  you  a  temporal 
injury.  Why  will  you,  on  account  of  a  trifling,  temporal 
injury  draw  upon  yourself  one  which  is  eternal?  Beware, 
O  man !  Not  he  that  grieves  you,  but  you  yourself,  who  do 
not  forgive,  inflict  real  harm  upon  yourself — a  harm  greater 
than  any  which  the  whole  world  could  do  to  you. 

139.  The  second  class  is  more  subtle.    They  feel  spiritual- 


298  LUTHER  ON  CHRISTIAN  EDUCATION 

ly  injured  by  their  neighbors.  No  material  wrong  is  done  to 
them,  but  they  are  displeased  in  their  hearts  through  their 
great  love  (as  they  imagine)  of  righteousness  and  wisdom. 
Sin  and  folly  these  tender  and  delicate  saints  cannot  endure. 
And  these  are  they  who,  in  the  Scriptures,  are  called  vipers 
and  venomous  serpents;  who  are  so  thoroughly  blind  that 
they  never  perceive  the  fact,  nor  are  open  to  conviction  in  re- 
gard to  it  (as  is  possible  with  the  coarser  transgressors  of 
the  previous  class),  that  they  are  those  who  do  not  forgive 
their  neighbor,  ay,  who  regard  it  a  merit  and  good  work  to 
be  at  variance  with  their  neighbor.  These  are  known  by 
this  token,  that  they  criticise,  judge  and  condemn  everything 
that  another  does,  and  will  not  be  silent  as  long  as  they 
know  anything  about  their  neighbor.  These  are  called  in 
German,  "afterreder"  (slanderers)  ;  in  Greek,  devils ;  in  Lat- 
in, calumniators ;  in  Hebrew,  Satans ;  in  short,  this  accursed 
crew  asperse,  contemn  and  malign  everybody,  and  withal 
under  a  show  of  righteousness.  This  devilish,  infernal,  ac- 
cursed plague  prevails  now,  alas!  in  all  Christendom,  more 
fearfully  than  any  pestilence,  and  poisons  almost  all  tongues. 
And  God  have  mercy!  no  one  has  an  eye  for  this  wretched 
condition.  These  are  they  who  have  no  mercy  with  a 
wrong-doer ;  they  never  pray  for  him,  as  becomes  Christians, 
nor  kindly  instruct  or  fraternally  rebuke  him.  Whereas, 
according  to  both  divine  and  human  law,  a  criminal  is  con- 
fined to  one  judge,  one  trial,  one  condemnation,  by  these 
venomous,  hellish  tongues  one  must  suffer  as  many  judges, 
trials  and  accusations  as  the  ears  he  meets,  though 
they  should  be  a  thousand  a  day.  These  are  the  miserable 
saints  who  cannot  forgive  and  forget  their  neighbor's  fault. 
Their  manner  is  never  to  be  kindly  disposed  to  any  man 
from  their  hearts ;  so  they  indeed  deserve  the  fate  that  God 
not  only  does  not  remit  their  debt,  but  also  shows  them  the 
disfavor  of  not  permitting  them  ever  to  recognize  their  guilt. 
140.  Thereupon  they  adorn  themselves  and  say:  Truly  I 
do  not  say  this  to  injure  him  nor  with  an  evil  intent;  I  wish 
him  everything  good.    Behold,  what  soft  fur  the  kitten  has ! 


LORD'S   PRAYER  EXPLAINED.  299 

Who  would  suppose  that  the  tongue  and  claw  lurking  under 
such  smooth  fur  could  be  so  sharp  ?  O  hypocrite  and  false 
man !  if  you  were  his  friend  you  would  keep  silence  and  not 
circulate  with  such  pleasure  and  delight  the  misfortune  of 
your  neighbor.  Ay,  you  would  change  your  accursed  dis- 
pleasure into  pity  and  mercy ;  would  excuse  him,  shield  him, 
beg  others  to  hold  their  peace,  pray  God  for  him,  give  him 
brotherly  counsel  and  help  him  to  rise  again  and  finally,  also, 
take  counsel  and  warning  to  think  of  your  own  frailty  with 
fear.  Saint  Paul  says :  "Let  him  that  thinketh  he  standeth 
take  heed  lest  he  fall,"  1  Cor  10,  12.  Speak  with  the  saint  of 
old;    "Yesterday  he,  today  I." 

141.  Consider,  also,  how  would  it  please  you  if  God 
should  do  to  you  as  you  do  to  your  neighbor,  and,  according 
to  the  language  of  this  petition,  should  store  up  your  sin  and 
spread  it  through  all  the  world?  Or,  how  would  you  take 
it  if  another  proclaimed  your  wickedness  in  the  same  way? 
No  doubt  you  would  wish  everybody  to  keep  silence,  to  ex- 
cuse you,  screen  you  and  pray  for  you.  But  now  you  act 
contrary  to  nature  and  her  law,  which  says.  Do  unto  another 
as  you  would  have  another  do  unto  you,  Mt  7,  12. 

142.  And  do  not  think  that  a  backbiter,  a  slanderer,  a  pre- 
sumptuous judge,  shall  receive  the  forgiveness  of  his  sins, 
either  the  least  or  the  greatest,  or  that  he  is  able  to  do  a 
single  good  work  until  he  changes  his  evil  tongue.  For 
Saint  James  says  (1,  26) :  "If  any  man  thinketh  himself  to 
be  religious,  while  he  bridleth  not  his  tongue,  but  deceiveth 
his  heart,  this  man's  religion  is  vain." 

143.  But  if,  when  your  neighbor  sins,  you  really  wish  to 
do  something,  then  keep  the  noble,  precious,  Golden  Rule  of 
Christ,  where  he  says :  "If  thy  brother  sin  against  thee,  go, 
show  him  his  fault  between  thee  and  him  alone,"  Mt  18,  15. 
Observe,  do  not  tell  it  to  others,  but  let  it  be  between  you 
and  him  alone.  It  is  as  if  he  said :  If  you  are  not  willing  to 
tell  him  alone,  then  hold  your  peace  and  let  it  die  and  be 
buried  in  your  heart,  for,  as  Ecclesiasticus  (19,  10)  says,  "It 
will  not  burst  thee." 

144.  Oh,  if  only  one  would  diligently  pursue  this  noble 
work,  how  easily  could  he  do  penance  for  his  sins,  even  if 


300  LUTHER  ON  CHRISTIAN  EDUCATION 

he  did  not  do  much  besides!  For  if  in  turn  he  should  sin, 
God  will  say ;  This  man  covered  and  forgave  his  neighbor's 
guilt;  let  all  creatures  approve  and  cover  him  in  turn,  and 
his  sin  shall  nevermore  be  stored  up  against  him.  But  now 
satisfaction  and  penances  for  sin  are  sought  in  every  way 
and  manner,  and  ej'es  and  ears  are  closed  to  our  daily  prayer, 
which  teaches  that  the  best  way  to  do  penance,  to  make  sat- 
isfaction for  sins  and  obtain  indulgence,  is  to  forgive  our 
debtors.  Into  this  forgetful  and  careless  mood  have  we  been 
led  by  the  great  pomp  of  indulgence,  and  the  worry  over  the 
penances  imposed  in  the  confessional. 

145.  But  the  slanderers  come  and  paint  the  devil  over 
their  doors,  whitewash  themselves  and  say :  But  it  is  true ; 
why  should  I  not  tell  it  if  it  is  true?  I  saw  it  and  certainly 
know  it. 

146.  Answer:  It  is  also  true  that  you  have  sinned.  Why 
do  you  not  tell  your  own  wickedness,  if  you  are  commanded 
to  tell  all  that  is  true?  But  if  you  wish  to  be  silent  with  ref- 
erence to  yourself,  then,  according  to  the  law  of  nature,  do 
the  same  also  to  another. 

147.  Furthermore,  even  if  it  is  true,  you  are  doing  noth- 
ing better  than  traitors  and  those  who  inform  on  others  to 
obtain  the  prize  set  upon  their  heads,  for  what  they  say  of 
many  a  poor  wretch  is  often  only  too  true. 

148.  Moreover,  you  also  act  contrary  to  the  rule  of  Christ, 
which  forbids  your  telling  it  except  to  the  offender  alone. 
Only  if  he  is  unwilling  to  hear  you,  you  are  to  take  two  wit- 
nesses and  tell  it  to  him  again.  And  if  he  will  still  not  hear 
you,  then  with  these  witnesses  you  are  to  accuse  him  in  the 
presence  of  the  whole  Church.  But  this  rule  is  now  obsolete. 
Therefore,  the  consequence  is  such  as  must  inevitably  follow 
indifference  to  God's  Word. 

149.  The  widespread  vice  of  backbiting  and  harping  upon 
the  sins  of  others  is  well-nigh  the  most  accursed  sin  on  earth. 
For  all  other  sins  defile  and  destroy  only  the  person  who 
commits  them ;  but  the  miserable,  accursed  tattler  is  defiled 
with  and  destroyed  by  the  sins  of  others.  Observe  this: 
The  greater  the  pleasure  and  delight  in  sin,  the  greater  the 


LORD'S   PRAYER  EXPLAINED.  301 

sin  itself.  Just  when  the  guilty  person  often  blames  him- 
self for  the  sin  he  has  done,  humbles  and  reproves  himself, 
and  desires  it  to  be  hid  from  general  knowledge,  thus  gain- 
ing the  upper  hand  over  his  sin,  the  tattler  comes  along  and 
falls  into  the  same  filth,  and,  like  a  sow,  he  devours  it  and 
wallows  in  it.  He  is  far  from  wishing  that  it  had  never  been 
committed;  he  takes  pleasure  in  it,  making  it  a  subject  for 
conversation,  censure  and  mirth.  Hence  I  said  (§139) 
whoever  likes  to  tattle  and  backbite  is  no  man's  friend ;  nay, 
he  is  a  common  enemy  of  the  human  race,  like  the  devil. 
For  he  knows  no  greater  pleasure  than  to  hear,  tell  and  dis- 
cuss the  sins  and  the  shame  of  men,  and  to  rejoice  in  the 
mischief  done.  He  who  is  fond  of  such  conduct  cannot  wish 
men  good  but  only  harm,  and  this  is  precisely  the  reward 
that  shall  be  meted  out  to  him  in  the  end. 

150.  For  our  warning,  then,  let  us  learn  that,  before  God, 
every  man  is  a  sinner,  and  that  there  is  someone  who  occu- 
pies the  same  relation  toward  each  of  us. 

151.  In  the  first  place,  we  are  sinners  in  respect  of  coarse 
wrong-doing;  for  few  are  they  who  have  never  fallen  into 
great  and  grievous  transgressions.  But  even  if  a  man  were 
so  righteous  that  he  had  never  fallen  into  shocking  trans- 
gressions, he  still  fails  to  satisfy  the  divine  commandment 
in  a  most  important  respect.  He  has  received  many  favors 
above  other  men,  but  he  has  never  offered  adequate  gratitude 
and  requital  for  the  smallest  gift ;  nay,  he  fails  to  thank  God 
sufficiently  for  the  coat  or  cloak  which  he  v/ears  day  by  day. 
Such  gifts  of  God  as  life,  health,  honor,  property,  friends, 
reason  and  countless  others,  we  do  not  even  mention.  There- 
fore, if  God  should  hold  him  to  a  strict  account,  it  would  be 
as  Job  says  (9,  3),  he  could  not  answer  God  one  of  a  thou- 
sand ;  and  he  would  be  happy  if  he  had  a  merciful  Judge  to 
im-plore.  So,  also,  David  says  to  the  Lord :  Enter  not  into 
judgment  with  thy  servant.  We  are  sinners  for  the  ad- 
ditional reason  that  no  one  is  so  righteous  as  never  to  ex- 
hibit any  longer  the  odor  and  the  traces  of  the  old  Adam. 
These  are  sufficient  in  themselves  to  warrant  condemnation 
on  the  part  of  God.    Therefore,  even  those  who  live  in  grace 


302  LUTHER  ON  CHRISTIAN  EDUCATION 

can  be  preserved  alone  by  humility.  Their  guilt  is  not  im- 
puted to  them  since  they  judge  themselves,  implore  grace 
and  forgive  their  debtors. 

152.  In  the  second  place,  we  also  have  debtors.  For  God 
ever  so  ordains  that  somebody  does  us  harm  in  property, 
honor  or  whatever  it  may  be.  His  design  is  to  give  us  oc- 
casion to  repent  of  our  sins  and  to  forgive  our  debtors. 
And  even  if  one  does  not  need  to  suffer  much  from  oth- 
ers (which  is  not  a  good  sign),  he  surely  finds  in  himself 
a  dislike  of  others.  He  may  harbor  suspicion  against  the  one 
or  a  grudge  against  the  other.  It  is  clearly  true,  then,  what 
St.  Augustine  says:  Everyone  is  a  debtor  to  God  and,  in 
turn,  someone  is  a  debtor  to  him.  The  man  who  does  not 
recognize  this  is  surely  blind  and  devoid  of  self-knowledge. 

153.  Now,  behold,  what  a  wretched  thing  this  miserable  life 
is.  In  itself  it  has  no  food,  no  solace,  no  staff  for  our  souls, 
as  is  shown  in  the  former  petition.  Moreover,  it  is  a  state  of 
sin  in  which  we  would  be  justly  condemned  if,  in  answer  to 
this  petition,  salvation  were  not  vouchsafed  through  the 
pure  grace  and  mercy  of  God.  So  the  Lord's  Prayer  resolves 
this  life  altogether  into  sin  and  shame  in  order  that  we  may 
be  filled  with  weariness  and  disgust.  Now  look,  you  tattler. 
Judge  yourself.  Speak  of  yourself.  See  who  you  are.  Put 
your  hand  into  your  own  bosom.  Then  you  will  forget  the 
shame  of  your  neighbor,  for  you  have  both  your  hands  full — 
and  much  more — of  yourself. 

THE  SIXTH  PETITION. 
"And  lead  us  not  into  temptation." 

154.  If  the  word  "temptation"  or  "allurement"  were  not 
so  much  in  vogue  it  would  be  better  and  clearer  to  say: 
And  lead  us  not  into  trials.  But  in  this  petition  we  learn  to 
realize  the  wretchedness  of  our  life  upon  earth.  For  it  is  all 
trial;  no  man  who  is  wise  will  look  for  peace  and  security 
here;  he  can  never  attain  to  such  a  condition.  And  though 
we  all  should  desire  it,  it  is  still  in  vain.  A  life  of  trial  it  is 
and  remains. 

155.  Therefore  we  do  not  say,  Take  the  temptation  from 


LORD'S   PRAYER   EXPLAINED.  303 

me,  but,  Lead  us  not  into  it.  What  the  supplicant  means  to 
say  is.  We  are  surrounded  with  temptations  on  all  sides  and 
cannot  escape  them,  but,  O  our  Father,  help  us  not  to  enter 
into  them,  that  is,  not  to  consent  to  yield  to  them  and  so  be 
overcome  and  overthrown.  He  who  yields  to  temptation 
sins  and  becomes  a  captive  of  sin,  as  Saint  Paul  says,  Rom 
7,23. 

156.  Therefore,  this  life  is,  as  Job  says  (7,  1),  nothing  but 
a  warfare  and  a  perpetual  conflict  with  sin.  And  the  dragon, 
the  devil,  continually  assaults  us  and  endeavors  to  draw  us 
into  his  jaws.  Saint  Peter  says :  Dear  brethren,  "be  sober, 
be  watchful:  your  adversary  the  devil,  as  a  roaring  lion, 
walketh  about,  seeking  whom  he  may  devour,"  1  Pet  5,  8. 
Behold,  Saint  Peter,  our  dear  father  and  faithful  bishop,  says 
that  our  adversary  seeks  us,  not  at  any  particular  place, 
but  everywhere  and  at  every  point.  He  incites,  stirs  and 
troubles  ail  our  members  and  senses  from  within  and  with- 
out. From  within,  by  evil  suggestions;  from  without,  by 
wicked  images,  words  and  acts.  Men  and  every  creature 
are  his  agents.  Unchastity,  wrath,  pride,  covetousness  and 
other  sins  are  the  objects  of  his  temptations,  and  he  uses 
every  cunning  device  to  induce  us  to  yield.  As  soon  as  we 
feel  so  inclined  let  us  swiftly  raise  our  eyes  to  God  in  prayer : 
O  God,  Father,  see  how  I  am  moved  and  tempted  to  this 
or  that  vice;  see  how  I  am  hindered  in  this  or  that  good 
work.  Guard  me,  dear  Father,  and  help  me;  let  me  not 
succumb  and  yield  to  it.  How  blessed  would  he  be  who 
would  rise  and  apply  this  petition  faithfully!  There  are 
many  who  know  not  when  they  are  tempted  nor  what  they 
should  do  in  temptation. 

157.  What  is  temptation?  It  is  of  two  kinds.  On  the 
one  hand,  that  which  incites  to  anger,  hate,  bitterness,  dis- 
pleasure, impatience;  such  as  sickness,  poverty,  dishonor 
and  everything  painful,  especially  the  annoyance  of  having 
one's  will  or  purpose,  one's  opinion,  counsel,  word  or  work 
rejected  and  despised.  These  things  are  of  daily  occurrence 
in  this  life,  and  God  inflicts  them  through  evil  men  or  devils. 

158.  If  one  feels  a  wrong  impulse,  he  ought  to  be  wise 


304  LUTHER  ON  CHRISTIAN  EDUCATION 

and  not  be  taken  by  surprise,  for  such  is  the  course  of  this 
life.  He  ought  to  draw  forth  this  petition  as  a  true  bead 
in  the  rosary  of  prayer,  and  say :  O  Father,  here  is  certainly 
a  temptation,  which  is  come  upon  me ;  help  me,  that  it  may 
not  result  in  my  seduction  and  overthrow. 

159.  When  temptation  assumes  this  form  two  kinds  of 
foolish  conduct  are  possible.  First,  when  we  say:  Indeed, 
I  would  be  pious  and  not  get  angry  if  I  had  peace.  And 
some  give  our  Lord  God  and  his  saints  no  rest  until  he 
takes  the  temptation  from  them.  He  must  heal  this  man's 
leg,  make  that  man  rich,  let  this  man  secure  justice.  And 
they  do  whatever  they  can  by  their  own  efforts  and  the 
efforts  of  others  to  extricate  themselves,  and  so  they  remain 
lazy  and  cowardly  knights,  unwilling  to  sustain  attack,  or 
to  fight.  Therefore,  they  are  not  crowned;  ay,  they  fall 
into  the  opposite  temptation,  as  we  shall  hear.  But  the 
proper  course  is  not  to  slip  by  the  temptation  nor  to  escape 
it,  but  in  knightly  valor  to  conquer  it.  This  is  the  sentiment 
which  Job  expresses  when  he  says  (7,  1) :  "Is  there  not  a 
warfare  to  man  upon  earth?" 

160.  The  others,  who  neither  overcome  the  temptation 
nor  are  relieved  of  it,  plunge  into  anger,  hate,  impatience; 
give  themselves  entirely  to  the  devil ;  work  evil  by  word  and 
w^ork;  become  murderers,  robbers,  slanderers,  perjurers, 
backbiters,  and  makers  of  all  kinds  of  mischief.  The  tempta- 
tion has  conquered  them  and  they  yield  to  every  evil  impulse. 
The  devil  has  them  altogether  in  his  power  and  they  are 
his  captives.  They  invoke  neither  God  nor  his  saints.  But 
inasmuch  as  our  life  is  called  a  temptation  by  God  himself, 
and  it  is  unavoidable  that  we  are  subjected  to  offenses  and 
injustice  in  body,  property  and  honor,  we  ought  to  look 
forward  to  trials  with  unruffled  minds,  receive  them  in  a 
spirit  of  wisdom  when  they  come,  and  say:  Ah,  such  is  the 
nature  of  life,  what  am  I  to  do?  It  is  and  remains  a  tempta- 
tion. It  cannot  be  otherwise.  God  help  me  that  I  may 
not  be  moved  and  overthrown. 

161.  Thus  you  see  that  temptation  can  be  avoided  by 
no  one ;  but  resistance  may  be  made  and,  with  prayer  and  re- 


LORD'S  PRAYER  EXPLAINED.  305 

course  to  divine  aid,  we  can  put  ourselves  in  readiness  to 
meet  such  designs.  In  the  book  of  an  old  father  we  read 
that  a  young  brother  expressed  a  desire  to  be  rid  of  his 
thoughts.  Thereupon  the  old  father  said:  Dear  brother, 
you  cannot  prevent  the  birds  from  flying  in  the  air  over  your 
head,  but  you  can  prevent  them  from  building  a  nest  in 
your  hair.  So,  as  St.  Augustine  says,  we  cannot  prevent 
offenses  and  temptations,  but  by  prayer  and  invocation  of 
the  help  of  God  we  can  prevent  them  from  overcoming  us. 

162.  On  the  other  hand  the  temptation  is  that  which  in- 
cites to  unchastity,  lasciviousness,  pride,  avarice,  vainglory 
and  everything  that  pleases.  Especially  does  this  kind  of 
temptation  come  when  one  is  permitted  to  have  his  way; 
when  his  words,  counsel  and  deeds  are  praised ;  and  when  he 
receives  much  honor  and  appreciation. 

163.  This  is  the  most  dangerous  temptation,  character- 
istic of  the  time  of  the  Antichrist.  So  David  says  in  the 
Psalm  (91,  7)  :  "A  thousand  shall  fall  at  thy  side,  and  ten 
thousand  at  thy  right  hand."  Its  spread  at  the  present 
time  is  alarming.  For  the  world  strives  only  for  wealth, 
honor  and  pleasure.  In  particular  is  it  true  that  the  young 
acquire  no  training  for  the  fight  against  temptation  and 
carnal  lust.  They  fall  without  an  effort.  Nothing  is  con- 
sidered disgraceful  any  more.  The  whole  world  is  full  of 
lecherous  songs  and  stories,  as  if  this  were  the  proper  thing. 
In  all  this  we  witness  the  fearful  wrath  of  God,  who  permits 
the  world  thus  to  fall  into  temptation  because  nobody  calls 
upon  him. 

164.  It  is  indeed  a  sore  temptation  for  a  young  person 
when  the  devil  fans  his  flesh  into  a  flame,  sets  marrow, 
bone  and  every  member  on  fire,  and,  at  the  same  time, 
incites  him  from  without  by  seductive  objects  in  the  form 
of  gestures,  dances,  clothes,  words  and  attractive  pictures  of 
women  or  men.  As  Job  says  (41,  21)  :  "His  breath  kindleth 
coals."  The  world  is  now  altogether  mad  in  its  devotion 
to  dress  and  jewelry.  But  it  is  not  impossible  for  us  to 
overcome  all  this,  provided  we  are  in  the  habit  of  calling 
upon  God  and  praying:     "Father,  lead  us  not  into  tempta- 


306  LUTHER  ON  CHRISTIAN  EDUCATION 

tion.''  This  should  be  our  prayer  also  when  tempted  to 
pride  in  consequence  of  receiving  praise  and  honor;  like- 
wise when  wealth  or  any  worldly  boon  falls  to  our  lot. 

165.  Why  does  God  permit  men  thus  to  be  tempted  to 
sin?  Answer:  That  man  may  learn  to  know  himself  and 
God.  To  know  himself — that  he  can  do  nothing  but  sin  and 
evil.  To  know  God — that  God's  grace  is  mightier  than  all 
creatures.  Thus  man  shall  learn  to  despise  himself  and  to 
praise  and  glorify  God's  grace.  For  there  have  been  those 
who  have  tried  to  withstand  unchastity  by  their  own  powers, 
by  fasting  and  work.  They  have  broken  down  their  bodies 
thereby  and  yet  have  accomplished  nothing.  For  evil  de- 
sire is  extinguished  by  nothing  except  the  heavenly  dew 
and  rain  of  God's  grace.  Fasting,  work  and  watching  must 
indeed  accompany  it ;  but  they  are  not  sufficient. 

Conclusion  of  the  Petition. 

166.  Now,  when  God  has  forgiven  us  our  debts,  nothing 
is  so  much  to  be  guarded  against  as  the  danger  of  falling 
again.  For,  as  David  says  (Ps  104,  25),  in  the  sea  of  this 
world  are  creeping  things  innumerable ;  that  is,  many  temp- 
tations and  stumbling-blocks,  which  would  draw  us  back 
into  guilt.  It  is  necessary  that,  without  ceasing,  we  speak 
from  our  hearts :  Father,  lead  us  not  into  temptation.  I  do 
not  ask  to  be  altogether  free  from  temptation,  for  that  would 
be  disastrous  and  worse  than  ten  temptations  like  those  first 
mentioned;  but  I  ask  that  I  may  not  fall  and  sin  against 
my  neighbor  or  thee.  St.  James  says :  "Blessed  is  the  man 
that  endureth  temptation,"  Ja  1,  12.  Why?  Because  tempta- 
tions exercise  a  man,  and  perfect  him  m  humility  and  pa- 
tience, and  make  him  acceptable  to  God,  as  his  dearest  child- 
ren are.  Blessed  is  he  who  takes  this  to  heart.  Now,  alas! 
everybody  seeks  rest,  peace,  pleasure,  and  comfort  in  this 
life.  Therefore,  the  reign  of  Antichrist  is  approaching,  if 
indeed  it  is  not  already  here. 

THE  SEVENTH  AND  LAST  PETITION. 
"But  deliver  us  from  evil.  Amen." 
167.     Note  carefully  that  evil  is  deprecated,  and  should 


LORDS  PRAYER  EXPLAINED.  307 

be  deprecated,  last  of  all;  that  is,  strife,  famine,  war,  pesti- 
lence, plagues,  and  also  hell  and  purgatory,  and  all  ills  which 
cause  pain  to  body  and  soul. 

168.  While  these  things  are  objects  of  prayer,  they 
should  come  in  their  proper  order,  and  last  of  all. 

Why?  Some,  indeed  many,  honor  and  pray  to  God  and 
his  saints,  but  only  that  they  may  escape  evil;  and  they 
seek  nothing  else.  They  do  not  even  think  of  the  first  peti- 
tion, by  which  priority  is  assigned  to  the  honor,  name  and 
will  of  God.  They  seek  their  own  will  and  reverse  this 
prayer  completely,  beginning  at  the  end  and  never  coming 
to  the  first  part.  They  wish  to  be  free  from  their  ills, 
whether  it  be  to  the  honor  of  God  or  not,  whether  it  be 
his  will  or  not. 

169.  But  an  upright  man  speaks  thus :  Dear  Father,  evil 
and  pain  press  upon  me  and  I  suffer  much  adversity  and 
affliction,  and  I  fear  hell.  Deliver  me  from  all  this,  but  so 
that  thy  honor,  praise  and  will  are  served.  If  it  be  thy  will 
not  to  deliver  me,  then  not  my  will  but  thine  be  done;  for 
thy  divine  honor  and  will  are  dearer  to  me  than  all  my 
peace  and  comfort  now  and  forever.  Behold,  this  is  an  ac- 
ceptable, good  prayer,  and  is  surely  heard  in  heaven;  but 
if  it  is  not  uttered  in  this  sense,  it  is  inacceptable  and  will 
not  even  be  heard.  Inasmuch,  then,  as  this  life  is  nothing 
but  a  wretched,  evil  state,  which  renders  temptation  inevit- 
able, we  should  pray  for  deliverance  from  evil  for  the  pur- 
pose that  through  the  cessation  of  temptation  and  sin,  God's 
will  be  done  and  his  kingdom  come,  to  the  praise  and  honor 
of  his  holy  name. 

THE  WORD  "AMEN." 

170.  "Amen"  is  a  Hebrew  or  Jewish  word,  meaning 
"truly"  or  "verily,"  and  it  is  well  to  remember  that  it  ex- 
presses the  faith  we  should  have  in  all  petitions.  Christ  has 
said:  "Whatsoever  ye  shall  ask  in  prayer,  believing,  ye 
shall  receive,"  Mt  21,  22.  So  in  another  place:  "All  things 
whatsoever  ye  pray  and  ask  for,  believe  that  ye  receive 
them,  and  ye  shall  have  them,"  Mk  11,  24.  So  the  Gentile 
woman  received  what  she  asked  when  she  did  not  desist 


308  LUTHER  ON  CHRISTIAN  EDUCATION 

but  firmly  believed,  so  that  even  the  Lord  said  to  her:  "O 
woman,  great  is  thy  faith:  be  it  done  unto  thee  even  as 
thou  wilt,"  Mt  15,  28.  So  Saint  James  also  speaks  (1,  6-7)  : 
"Let  him  that  asketh  of  God  ask  in  faith,  nothing  doubting. 
For  let  not  the  man  that  doubteth  think  that  he  shall  re- 
ceive anything  of  the  Lord."  Therefore,  as  the  wise  man 
says  (Eccles  7,  9),  the  end  of  prayer  is  better  than  the 
beginning.  For  at  the  end,  when  you  say  "Amen"  with 
heartfelt  confidence  and  faith,  your  prayer  is  certainly  con- 
firmed and  heard.  When  it  is  not  so  ended,  beginning  and 
continuation  are  profitless. 

171.  Accordingly,  a  man  who  wishes  to  pray,  should  ex- 
amine and  prove  himself,  whether  he  believes  or  doubts  that 
he  will  be  heard.  If  he  finds  himself  doubting  or  prays  with 
a  feeling  of  uncertainty  and  ventures  it  as  a  chance,  the 
prayer  is  nothing.  For  he  does  not  hold  his  heart  steady, 
but  wavers  and  rocks  to  and  fro.  Therefore,  God  can  put 
nothing  into  it  for  a  certainty,  just  as  you  can  put  little  into 
a  man's  hand  if  he  does  not  hold  it  steady.  And  consider, 
how  would  it  please  you  if  somebody  had  come  to  you  with 
an  urgent  request,  but  had  closed  with  the  statement :  How- 
ever, I  do  not  believe  that  you  will  give  it  to  me — this  when 
you  had  promised  it  to  him  for  certain?  You  would  regard 
his  request  as  a  mockery,  and  would  revoke  all  that  you 
had  promised,  and  perhaps  chastise  him  in  addition.  How, 
then,  can  it  please  God — who  has  given  a  sure  promise  that 
if  we  pray  we  shall  have  what  we  ask — if,  through  our 
doubts,  we  charge  him  with  falsehood  and  in  our  prayer 
violate  the  very  principle  of  prayer,  casting  reproach  upon 
his  truthfulness,  though,  in  our  prayer,  we  make  our  appeal 
to  it. 

172.  Therefore,  the  word  "Amen"  means  "truly,"  "verily," 
"certainly";  it  is  a  word  of  firm,  heartfelt  faith.  To  use  it 
is  as  if  you  said :  O  God,  Father,  the  things  which  I  have 
prayed  for,  I  doubt  not,  are  certainly  right  and  will  be 
granted,  not  because  I  have  prayed  for  them,  but  because 
thou  hast  commanded  us  to  pray  for  them,  and  hast  surely 
promised  to  give  them.     I  am  certain  that  thou,  God,  art 


LORD'S  PRAYER  EXPLAINED.  309 

true  and  canst  not  lie,  and  therefore,  not  the  worthiness  of 
my  prayer,  but  the  certainty  of  thy  truth,  makes  me  firmly 
believe,  with  every  doubt  removed,  that  it  shall  become  an 
Amen  and  be  an  Amen. 

173.  There  are  some  people  who,  in  this  respect,  err  be- 
yond measure.  Praying  much  with  their  lips  but  never  with 
their  hearts,  they  render  their  own  prayers  ineffective  by 
refusing  to  trust  that  they  have  been  heard  until  convinced 
of  having  prayed  worthily  and  well.  Thus  they  build  upon 
themselves,  that  is,  upon  sand.  These  shall  all  be  rejected; 
for  a  prayer  sufficient  in  itself  and  worthy  to  be  heard  before 
God  is  not  possible.  It  must  rest  upon  the  truth  and 
promise  of  God.  For  if  God  had  not  commanded  to  pray 
and  promised  to  hear,  all  creation  could  not  obtain  one  grain 
with  all  its  prayers.  Therefore,  look  to  it:  That  prayer  is 
not  good  and  right  which  is  full,  devout,  sweet  and  long, 
whether  it  entreats  temporal  or  eternal  possessions.  But 
that  is  right  which  absolutely  trusts  that  it  shall  be  heard 
(however  insignificant  and  unworthy  in  itself  it  may  be)  for 
the  sake  of  the  faithful  vow  and  promise  of  God.  God's 
word  and  promise  make  your  prayer  effective,  not  your  de- 
votion. For  faith,  grounded  upon  his  word,  is  true  devotion, 
without  which  all  devotion  is  illusion  and  error. 

BRIEF  VIEW  AND  ORDER  OF  ALL  SEVEN  PRE- 
SCRIBED PETITIONS. 
A  Dialog  Between  the  Soul  and  God. 

1.  The  Soul.  O  our  Father,  who  art  in  heaven,  we,  thy 
children  upon  earth,  are  separated  from  thee  in  exile.  What 
a  great  gulf  is  between  thee  and  us !  How  shall  we  ever  get 
home  to  thee  in  our  fatherland  ? 

2.  God.  A  son  honoreth  his  father,  and  a  servant  his 
master.  If,  then,  I  am  your  father,  where  is  mine  honor? 
And  if  I  am  your  master,  where  is  my  fear  and  reverence 
(Mai  1,  6)?  For  my  holy  name  is  blasphemed  and  dis- 
honored in  and  through  you  (Is  52,  5). 

3.  The  First  Petition.  The  Soul.  O  Father,  it  is,  alas! 
true.    We  recognize  our  guilt.     Be  thou  a  gracious  Father 


310  LUTHER  ON  CHRISTIAN  EDUCATION 

and  enter  not  into  judgment  with  us,  but  grant  thy  grace 
that  we  may  so  live  that  thy  holy  name  may  be  sanctified  in 
us.  Let  us  think,  speak,  do,  possess  or  undertake  nothing 
unless  it  redound  to  thy  honor  and  praise;  that  before  all 
things  thy  honor  and  name,  and  not  our  own  vain  honor  and 
name,  may  be  sought  in  us.  Grant  that  we  may  love,  fear 
and  honor  thee  as  children  do  a  father. 

4.  God.  How  can  my  honor  and  name  be  sanctified  in 
you  (Is  52,  5),  seeing  that  all  your  heart  and  thoughts  are 
inclined  to  evil  and  are  captive  in  sin  (Gen  8,  21),  and  that 
nobody  can  sing  my  praise  in  a  foreign  land  (Ps  137,  4)  ? 

5.  The  Second  Petition.  The  Soul.  O  Father,  it  is  true. 
We  feel  that  our  members  are  inclined  to  sin,  and  that  the 
world,  the  flesh  and  the  devil  would  reign  in  us,  and  so  ban- 
ish thy  honor  and  name.  Therefore  we  pray,  deliver  us 
from  our  exile.  Let  thy  kingdom  come,  that  sin  may  be  cast 
out  and  we  may  become  righteous  and  acceptable  to  thee; 
that  thou  alone  mayest  rule  in  us,  and  in  the  submission  of  all 
our  powers,  both  of  soul  and  body,  we  may  become  thy 
kingdom. 

6.  God.  Whom  I  will  help,  him  I  destroy;  and  whom  I 
will  make  alive,  blessed,  rich  and  righteous,  him  I  kill,  re- 
ject, make  poor  and  destroy  (Deut  32,  39).  But  this  my 
counsel  and  doing  ye  will  not  endure  (Ps  78,  10).  How  can 
I  help  you  and  what  more  shall  I  do  (Is  5,  4)  ? 

7.  The  Third  Petition.  The  Soul.  We  are  sorry  that  we 
cannot  bear  thy  healing  hand  and  understand  its  purpose. 
O  Father,  grant  us  grace,  and  help  us  that  we  may  suffer 
thy  divine  will  to  be  done  in  us.  Even  if  it  be  painful  to  us, 
do  thou  continue  to  chastise,  pierce,  strike  and  burn;  do 
whatever  thou  wilt,  only  that  thy  will  and  not  ours  may  be 
done.  Restrain,  dear  Father,  and  suffer  us  to  undertake 
and  accomplish  nothing  under  the  guidance  of  our  own 
opinion,  desire  and  purpose.  For  our  will  is  adverse  to 
thine.  Thy  will  alone  is  good,  although  it  does  not  appear 
so,  while  ours  is  evil,  although  it  may  seem  good. 

8.  God.  It  is  true  that  men  have  often  loved  me  with  the 
lips  while  the  heart  has  been  far  from  me  (Is  29,  13),  and 


LORD'S  PRAYER  EXPLAINED.  311 

when  I  have  laid  my  hands  upon  them  for  their  good,  they 
have  turned  hack  and  fallen  from  me  in  the  midst  of  my 
work,  as  you  read  (Ps  78,  9) :  "Turned  back  in  the  day  of 
battle."  Those  who  began  well  and  moved  me  to  deal  with 
them,  have  turned  from  me  and  have  again  fallen  into  sin,  to 
dishonor  me. 

9.  The  Fourth  Petition.  The  Soul.  O  Father,  it  is  in- 
deed true:  "By  strength  shall  no  man  prevail"  (1  Sam  2, 
9).  And  who  can  abide  before  thy  hand  unless  thou,  thy- 
self, dost  strengthen  and  comfort  him?  Therefore,  dear 
Father,  lay  hold  of  us ;  work  thy  will,  that  we  may  become 
thy  kingdom,  to  thy  praise  and  honor.  But,  dear  Father, 
in  dealing  thus  with  us,  strengthen  us  with  thy  holy  Word ; 
give  us  our  daily  bread.  Give  into  our  hearts  thy  dear  Son 
Jesus  Christ,  the  true  bread  from  heaven,  that,  strengthened 
by  him,  we  may  joyfully  bear  and  suffer  that  thy  will  be 
done,  while  our  will  is  defeated  and  mortified.  Ay,  give 
grace  also  to  the  whole  kingdom  of  Christ;  send  us  well- 
taught  pastors  and  preachers  who  will  not  seek  to  comfort 
us  by  sowing  worthless  fancies,  but  who  will  teach  us  thy 
holy  Gospel  and  Jesus  Christ. 

10.  God.  It  is  not  good  to  cast  that  which  is  holy  (Mt  7, 
6)  and  the  children's  bread  (Mt  15,  26)  to  the  dogs.  Ye  sin 
daily,  and,  though  I  cause  much  preaching  among  you  day 
and  night  (Jer  5,  1),  ye  obey  and  hear  not,  and  my  Word  is 
despised   (Is  42,  20). 

11.  The  Fifth  Petition.  The  Soul.  O  Father,  have 
mercy  and  deny  us  not  the  precious  bread  on  that  account. 
But  it  grieves  us  that  we  do  not  do  as  thou  hast  command- 
ed, and  we  pray  that  thou  wouldst  have  patience  with  us 
poor  children,  remit  us  this  our  guilt  and  not  enter  into 
judgment  with  us ;  for  in  thy  sight  no  one  is  justified.  Be- 
hold thy  promise  to  forgive  those  who  have  forgiven  their 
debtors.  Not  that  by  such  forgiveness  we  become  worthy 
of  thy  forgiveness,  but  thou  art  true  and  hast  graciously 
promised  forgiveness  to  all  who  forgive  their  neighbors. 
In  thy  promise  we  put  our  trust. 

12.  God.    I  have  forgiven  and  delivered  you  often,  and  ye 


312  LUTHER  ON  CHRISTIAN  EDUCATION 

do  not  remain  steadfast  and  faithful  (Ps  78,  8).  Ye  are  of 
little  faith  (Mt  8,  26).  Ye  are  not  able  to  watch  and  wait 
with  me  even  a  little  while ;  quickly  ye  fall  into  temptation 
again  (Mt  26,  40). 

13.  The  Sixth  Petition.  The  Soul.  We  are  weak  and 
sick,  O  Father,  and  the  temptations  of  the  flesh  and  the  world 
are  great  and  manifold.  O  dear  Father,  hold  us  and  let  us 
not  fall  into  temptation  and  sin  again;  but  grant  us  grace, 
that  we  may  remain  steadfast  and  fight  bravely  until  our 
end,  for  without  thy  grace  and  help  we  can  do  nothing. 

14.  God.  I  am  righteous  and  my  judgment  is  right  (Ps 
11,  7).  Therefore,  sin  cannot  go  unpunished.  Accordingly, 
ye  must  bear  the  evil.  It  is  for  your  sin  that  you  are  tempt- 
ed, which  I  am  compelled  to  punish  and  hinder. 

15.  The  Seventh  Petition.  The  Soul.  Inasmuch  as  evil 
means  trials  for  us  and  temptations,  deliver  us  from  evil, 
dear  Father;  so  that,  delivered  from  all  sin  and  evil  in  ac- 
cordance with  thy  will,  we  may  be  thy  kingdom,  to  praise, 
honor  and  hallow  thee  for  all  eternity.  Amen.  And  since 
thou  hast  taught  and  commanded  us  so  to  pray  and  promised 
to  hear  us,  we  trust  and  are  assured,  dearest  Father,  that 
thou  wilt,  to  the  honor  of  thy  truth,  graciously  and  merci- 
fully grant  us  all  this. 

16.  Finally,  someone  may  say:  What,  then,  if  I  am  not 
able  to  believe  that  I  am  heard?  Answer:  Then  do  as  the 
father  of  the  possessed  child  did  (Mk  9,  24)  when  Christ 
said  to  him:  Canst  thou  believe?  All  things  are  possible 
to  him  that  believeth.  With  weeping  eyes  that  same  father 
cried :  O  Lord,  I  believe ;  help  thou  my  faith  where  it  is  too 
weak! 

To  God  Alone  Be  the  Honor  and  the  Glory. 


Sermon  on  Ibol^  Baptism* 

In  this  sermon  Luther  distinguishes  between  the  sign  and 
the  significance  of  Baptism  from  faith  in  it.  The  sign  consists 
in  being  placed  under  the  water  in  the  name  of  the  Father, 
and  the  Son  and  of  the  Holy  Spirit.  Its  significance  is 
the  dying  or  destruction  of  sin  as  typified  by  Noah's  flood,  and 
the  resurrection  of  the  new  man  in  righteousness  before  God. 
But  baptism  in  itself  neither  forces  a  man  from  sin  nor  makes 
him  righteous  before  God,  if  he  does  not  believe  in  its  power 
and  acknowledge  in  it  a  covenant  with  God,  which  obligates 
him  to  battle  against  sin  through  his  whole  life.  In  spite  of 
this  struggle  he  can  hope  that  God  is  gracious  to  him,  and  his 
sins,  from  which  he  can  never  be  free  here.  God  does  not  judge 
according  to  the  demands  of  justice,  but  because  of  his  baptism 
and  faith  he  forgives  them. 

Ten  editions  appeared  during  1519  and  1520,  seven  at  Witten- 
berg and  three  at  Leipzig. 

German  Text:  Wittenberg  edition,  6,  131;  Jena,  1,  186; 
Altenburg,  1,  310;  Leipzig,  22,  139;  Erlangen,  21,  229;  Walch, 
10,  2593;  St.  Louis  Walch,  10,  2112. 

1.  First,  Baptism  is  called  in  Greek  "Baptismus"  and  in 
Latin  "Mersio" ;  that  is,  to  so  place  in  water  that  the  water 
covers.  Although  it  is  hardly  ever  the  custom  to  place 
children  under  water  in  Baptism,  but  to  pour  the  water  over 
them  from  the  hand,  still  such  custom  would  by  no  means 
be  improper ;  and  if  the  sound  of  the  little  word  "Baptism" 
were  to  govern  the  ordinance,  the  child  or  anyone  else  re- 
ceiving baptism  should  properly  be  plunged  into  the  water 
and  drawn  forth  again.  For  without  doubt  the  word  "Taufe" 
is  derived  from  the  word  "tief,"  meaning  to  place  deep  in  the 
water  that  which  is  baptized.  Such  mode  would  also  ex- 
press the  meaning  of  Baptism,  which  is  that  the  old  man 
and  the  sinful  birth  of  flesh  and  blood  are  to  be  completely 

313 


314  LUTHER  ON  CHRISTIAN  EDUCATION 

drowned  by  the  grace  of  God,  as  we  shall  hear.  This  sig- 
nificance might  well  be  expressed  by  the  more  appropriate 
sign.* 

2.  Secondly,  Baptism  is  an  outward  sign  or  emblem  dis- 
tinguishing us  from  unbaptized  people ;  thereby  we  are  iden- 
tified as  the  people  of  Christ  our  Lord,  under  whose  banner, 
the  holy  cross,  we  continually  battle  against  sin.  Hence  we 
must  consider  three  things  in  this  holy  sacrament :  the  sign, 
the  signification  and  faith.  The  sign  consists  in  thrusting 
the  person  into  the  water,  in  the  name  of  the  Father  and  of 
the  Son  and  of  the  Holy  Ghost.  But  he  is  not  left  in  the  wa- 
ter ;  he  is  drawn  forth  again.  Hence  we  say,  "aus  der  Tauf e 
gehoben"  (lifted  from  the  baptismal  dip).  Both  features 
should  be  found  in  the  sign — the  plunge  and  the  lift. 

3.  Thirdly,  the  signification  is  a  blessed  death  of  sin  and 
a  resurrection  in  the  grace  of  God;  the  old  man,  conceived 
and  born  in  sin,  is  born  in  grace  when  he  is  drowned  and 
raised  a  new  man.  Hence  Paul,  in  Titus  3,  5,  calls  Baptism 
"the  washing  of  regeneration,"  a  washing  in  which  a  person 
is  regenerated  and  renewed.  Likewise  Christ  says  in  John 
3,  5:  "Except  one  be  born  of  water  and  the  Spirit  [of  grace], 
he  cannot  enter  into  the  kingdom  of  God."  Just  as  a  child, 
lifted  forth  and  born  from  the  mother's  body,  is  by  virtue  of 

*This  treatise  has  been  drawn  upon  by  Baptists  for  quotations 
to  prove  their  sectarian  immersion  theory.  What  Luther  thought 
of  the  Baptists  of  his  day  the  following  treatise  shows.  All  that 
Luther  conceded  to  the  Baptists  we  are  willing  to  concede  today. 
Baptism  being  the  means  of  identifying  the  sinner  with  his  Saviour, 
is  called  in  Scripture  a  burial  into  the  death  of  Christ.  This  is 
what  Baptism  is  to  Lutherans,  not  a  mere  sign.  But  as  the  mode 
might  well  express  the  essence,  Luther  admits,  and  so  do  all 
Lutherans,  that  a  plunge  into  water  is  an  apt  symbol  of  the  burial 
of  sin  into  the  death  of  Christ,  and  the  subsequent  resurrection  of 
a  new  creature.  But  never  for  a  moment  did  Luther  hold  that 
Baptism  could  not  be  administered  by  sprinkling.  Had  he  done 
so,  the  man  who  faced  pope  and  emperor  alone  would  not  have 
feared  to  augment  his  reformatory  work  in  this  respect.  Luther 
and  Lutherans  are  liberal  where  God's  Word  is  not  disobeyed,  and 
acknowledge  the  validity  of  Baptism  by  immersion.  They  prefer 
to  maintain  Baptism  by  sprinkling,  however,  for  the  simple  reasons 
that,  in  general,  immersion  is  not  practicable  for  infants — nor,  in 
many  instances,  for  adults;  that  sprinkling  fitly  symbolizes  the 
shedding  of  the  Holy  Spirit  upon  the  candidate  for  Baptism;  and 
that  Lutherans  deem  their  liberty  in  Christ  too  precious  to  sur- 
render it  at  any  point  whatever  at  the  dictation  of  men. 


HOLY   BAPTISM.  315 

that  birth  of  the  flesh  a  sinful  being  and  a  child  of  wrath; 
so,  by  virtue  of  being  lifted  forth  and  born  from  Baptism 
man  is  spiritual,  and  by  reason  of  such  birth,  a  justified  child 
of  grace.  Thus  his  sins  are  drowned  in  Baptism  and  right- 
eousness arises  in  their  stead. 

4.  Point  four:  The  signification,  the  death  or  drowning 
of  sin,  is  not  fully  realized  in  this  life,  not  until  man  dies 
bodily  and  is  resolved  into  dust.  The  sacramental  ceremony 
or  sign  of  Baptism  is  soon  performed  and  is  evident  to  our 
eyes;  but  the  spiriual  significance  of  Baptism,  the  drown- 
ing of  sin,  continues  as  long  as  we  live,  and  will  be  ac- 
complished only  at  death.  Then  will  man  be  truly  buried  in 
Baptism  and  not  until  then  will  the  meaning  of  Baptism  be 
fully  realized.  Therefore  one's  life  is  nothing  but  a  spiritual 
Baptism  continuing  until  death.  He  who  is  baptized  is  con- 
demned to  death ;  as  if  the  officiating  minister  had  said :  Be- 
hold, thou  art  sinful  flesh;  therefore  I  baptize  thee  in  God's 
name  and  in  this  name  I  condemn  thee  to  death  so  that  you 
and  all  your  sins  may  sink  and  perish.  As  Paul  says  in  Ro- 
mans 6,  4:  "We  were  buried  therefore  with  him  [Christ] 
through  baptism  into  death."  And  the  sooner  one  dies  after 
his  Baptism,  the  sooner  will  his  Baptism  be  realized.  For 
sin  does  not  entirely  cease  so  long  as  the  body  lives;  the 
body  is  so  completely  conceived  in  sin  that  sin  has  become  its 
nature.  As  the  prophet  says :  "Behold,  I  was  brougnt  forth 
in  iniquity;  and  in  sin  did  my  mother  conceive  me."  Ps  51,  5. 
There  is  no  possible  help  for  sinful  nature  until  it  dies  and, 
together  with  all  its  sins,  is  destroyed.  A  Christian's  life, 
then,  is  in  reality  a  blessed  dying,  begun  at  his  Baptism  and 
ended  in  the  grave,  for  he  shall  be  made  completely  new  by 
God  on  the  last  day. 

5.  Point  five :  The  act  of  lifting  one  forth  from  the  bap- 
tismal water  is  likewise  speedily  accomplished.  That,  how- 
ever, which  such  baptismal  ceremony  is  to  signify — the 
spiritual  birth,  grace  and  righteousness  which  are  first  im- 
parted at  Baptism — these  continue  in  an  increasing  measure 
until  death,  aye,  until  the  last  day.  Then  shall  be  realized 
fully  what  it  means  to  be  lifted  forth  from  the  baptismal 


316  LUTHER  ON  CHRISTIAN  EDUCATION. 

plunge.  Pure  in  body  and  soul,  we  shall  rise  from  death,  sin 
and  all  evil  unto  eternal  life.  Then  we  shall  be  completely 
raised  from  the  baptismal  waters ;  and  at  last  truly  bom,  we 
shall  put  on  the  true  chrisom :  eternal  life  in  heaven.  If  the 
sponsors  wished  to  express  these  sentiments,  they  would 
say :  Behold,  thy  sins  are  now  drowned ;  in  the  name  of  God 
we  receive  thee  into  the  new  life  of  innocence.  Thus  the 
angels  shall  lift  forth  all  Christians,  all  baptized,  godly  peo- 
ple, on  the  last  day.  They  shall  usher  in  the  reality  to  which 
Baptism  and  the  sponsors  point;  as  Christ  says  in  Mt  24, 
31 :  "He  shall  send  forth  his  angels  with  a  great  sound  of  a 
trumpet,  and  they  shall  gather  together  his  elect  from  the 
four  winds,  from  one  end  of  heaven  to  the  other." 

6.  Point  six:  Baptism  was  prefigured  by  the  deluge, 
when  the  whole  world  was  drowned  except  Noah  and  his 
three  sons  and  their  wives,  eight  persons,  who  were  saved 
in  the  ark.  The  drowning  of  the  inhabitants  of  the  world 
signifies  that  the  sins  of  the  world  are  drowned  in  Baptism, 
but  the  saving  of  eight  persons  in  the  ark  with  all  the  animals 
signifies  that  man  is  saved  through  Baptism;  as  1  Peter  3, 
20-21,  explains.  Now,  Baptism  is  the  greater  flood  of  the 
two.  For  the  deluge  in  the  days  of  Noah  drowned  only  one 
generation  of  people.  Baptism,  however,  is  flooding  still 
the  whole  world ;  from  Christ's  birth  on  to  the  day  of  judg- 
ment it  drowns  many  people,  but  it  is  a  deluge  of  grace, 
while  the  former  was  one  of  wrath.  Accordingly,  Psalm  29, 
10,  declares:  "Jehovah  sat  as  King  at  the  flood;  yea,  Jeho- 
vah sitteth  as  King  forever."  Undoubtedly  more  people  re- 
ceive Baptism  than  were  drowned  in  the  flood. 

7.  Point  seven:  It  is  then  necessarily  true  that  as  one 
comes  from  Baptism  he  is  clean  and  without  sin,  perfectly 
guiltless.  But  many  do  not  understand  this  aright.  Think- 
ing that  no  sin  at  all  remains,  they  become  listless  and  in- 
different about  slaying  their  sinful  nature;  this  is  precisely 
the  attitude  of  some  toward  confession.  Therefore,  as  said 
above,  we  should  rightly  recognize  that  our  flesh,  so  long  as 
it  lives  here,  is  by  nature  evil  and  sinful.  As  a  remedy  God 
has  devised  another  creation  whereby  it  is  completely  re- 


HOLY   BAPTISM.  317 

newed.  Thus,  Jeremiah  (18,  4-6)  declares  that  when  a 
vessel  is  marred  in  the  hands  of  a  potter,  he  throws  the  clay 
back  into  the  pile,  kneads  it  and  makes  of  it  another  vessel, 
as  seems  good  to  him.  So,  God  says,  you  are  in  my  hands. 
In  the  first  birth  we  were  marred ;  therefore  he  casts  us  again 
into  the  earth  by  means  of  death  and  so  fashions  us  at  the 
day  of  judgment  that  we  are  without  defect  and  without  sin. 

8.  This  counsel  begins  to  go  into  effect  at  Baptism, 
which,  as  was  said,  is  a  figure  of  death  and  the  resurrection 
at  the  day  of  judgment.  Therefore,  as  far  as  the  Sacrament 
signifies,  or  symbolizes,  anything,  man  is  already  dead  with 
all  his  sin,  and  he  is  already  risen,  and  the  Sacrament  is  com- 
pleted. But  the  effect  of  the  Sacrament  is  not  yet  complete 
— death  and  the  resurrection  g«i  the  last  day  still  remain  to 
be  looked  for. 

9.  Point  eight :  Thus,  man  is  altogether  clean  and  guilt- 
less, sacramentally.  This  means  that,  in  Baptism,  he  has  re- 
ceived a  sign  from  God  by  which  he  has  been  assured  that 
his  sins  shall  die,  that  God's  grace  shall  be  with  him  in 
death,  and  that  he  shall  rise  on  the  last  day,  pure,  free  from 
sin,  guiltless,  meet  for  eternal  life.  On  the  strength  of  the 
Sacrament  it  is  true,  then,  that  he  is  free  from  sin  and  guilt ; 
but  inasmuch  as  this  state  is  not  a  present  reality  and  his  life 
is  still  that  in  the  flesh,  he  is  neither  free  from  sin  nor  alto- 
gether pure,  but  he  has  entered  upon  freedom  from  sin  and 
impurity. 

10.  With  maturity,  the  promptings  of  our  fallen  nature 
begin  to  manifest  themselves — anger,  unchastity,  carnal 
love,  avarice,  pride  and  the  like.  None  of  these  would  be  in 
existence  had  all  sin  been  drowned  and  killed  in  the  Sacra- 
ment. At  present,  we  have  nothing  more  than  a  sign  that, 
on  the  last  day,  they  shall  be  drowned  through  death  and 
resurrection.  Thus,  Paul,  in  Rom  7,  18,  and  all  the  saints, 
lament  that  they  are  sinners  and  that  they  bear  sin  in  their 
nature  notwithstanding  Baptism  and  sainthood.  The  ex- 
planation is  that  the  desires  of  our  fallen  nature  will  stir 
throughout  life. 

11.  Point  nine:    Do  you  ask,  of  what  advantage  is  Bap- 


318  LUTHER  ON  CHRISTIAN  EDUCATION. 

tism  if  it  does  not  blot  out  and  remove  sin  altogether?  Now 
we  come  to  the  correct  understanding  and  conception  of 
Baptism.  The  benefit  of  the  Sacrament  of  Baptism  is  this, 
that  therein  God  unites  himself  with  you  and  becomes  one 
with  you  in  a  gracious,  comforting  covenant. 

12.  In  the  first  place,  you  desire,  in  accordance  with  the 
purpose  and  meaning  of  Baptism,  to  die  with  your  sins  and 
to  be  renewed  on  the  last  day,  a  hope  inspired  by  the  Sacra- 
ment, as  has  been  explained.  On  the  strength  of  such  desire 
on  your  part,  God  admits  you  to  Baptism.  The  renewing 
work  begins  from  that  hour ;  he  imparts  to  you  his  grace  and 
Holy  Spirit,  and  the  Holy  Spirit  begins  to  kill  the  sin  in  your 
nature  and  to  prepare  the  latter  for  death  and  for  the  resur- 
rection on  the  last  day. 

13.  In  the  second  place,  you  pledge  yourself  to  remain  in 
this  state  and,  throughout  your  life,  to  the  moment  of  death, 
to  destroy  sin  more  and  more  thoroughly.  God,  accepting 
your  pledge,  on  his  part  exercises  you  during  your  whole  life 
by  imposing  many  good  works,  and  sufferings  not  a  few. 
Thereby  he  fulfills  the  desire  expressed  by  you  at  Baptism, 
by  dying  and  arising  to  a  new  life  to  attain  to  a  full  realiza- 
tion of  Baptism.  We  see  and  read,  then,  that  God  subjected 
his  saints  to  many  sufferings  and  severe  torments,  that  they 
should  meet  a  speedy  end,  fulfill  the  conditions  of  Baptism, 
and,  after  death,  be  made  new.  Wherever  this  course  is  not 
followed — wherever  a  man  is  not  subjected  to  sufferings 
and  discipline,  his  evil  nature  will  triumph  in  that  he  vitiates 
his  Baptism,  falls  into  sin  and  remains  the  same  unrenewed 
being  as  before. 

14.  Point  ten:  Since  such  is  your  pledge  to  God,  God  in 
turn  shows  you  grace,  and  covenants  with  you  that  he  will 
not  impute  to  you  the  sins  remaining  in  your  nature  after 
Baptism  and  will  not  regard  them  nor  condemn  you  because 
of  them.  He  is  contented  and  pleased  with  your  effort  to 
destroy  them  and  your  desire  to  be  rid  of  them  through 
death.  Consequently,  though  evil  thoughts  and  desires 
may  stir,  although  at  times  you  sin  and  fall,  yet,  if  you  arise 
and  renew  your  covenant,  your  sins  are  already  forgiven  by 


HOLY   BAPTISM.  319 

virtue  of  the  covenant  based  upon  the  Sacrament  of  Baptism. 
As  Paul  teaches  in  Romans  8,  1,  the  evil,  sinful  inclina- 
tion of  our  nature  condemns  no  one  who  believes  in  Christ 
and  refuses  to  sanction  and  yield  to  it.  And  John  says :  "If 
any  man  sin  we  have  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous ;  and  he  is  the  propitiation  for  our  sins." 
1  Jn  1,  1-2.  This  comes  to  pass  in  Baptism  where  Christ  is 
given  to  us,  as  we  shall  hear  in  the  following  sermon. 

15.  Point  eleven:  If  it  were  not  for  this  covenant  and 
God  did  not  in  mercy  overlook  our  sin,  every  sin,  however 
small,  would  condemn  us.  For  God's  judgment  can  endure 
no  sin.  Hence  there  is  no  greater  comfort  on  earth  than 
Baptism,  in  which  we  pass  under  the  jurisdiction  of  God's 
grace  and  mercy.  These  do  not  visit  judgment  upon  sin, 
but,  by  a  variety  of  discipline,  drive  it  out  of  our  hearts. 
As  Augustine  says  in  well  chosen  words:  "Sin  is  fully 
forgiven  in  Baptism ;  not  that  it  is  no  longer  there,  but  it  is 
not  imputed."  His  meaning  is:  Sin,  indeed,  will  remain 
in  our  flesh  until  death,  and  its  promptings  will  not  cease; 
but  inasmuch  as  we  do  not  sanction  it  nor  live  in  it,  it  has 
been  deprived  through  Baptism  of  its  power  to  condemn 
and  injure  us,  and  is  doomed  to  gradual  extinction  and  final 
death. 

16.  Therefore  one  should  not  be  terrified  when  he  feels 
evil  lust  or  love ;  he  should  not  despair  even  when  he  falls. 
But  he  should  call  to  mind  his  Baptism  and  joyfully  com- 
fort himself  with  the  fact  that  God  there  covenanted  to  slay 
his  sins  and  not  to  impute  them  unto  condemnation,  pro- 
vided he  refuses  to  consent  to  them  and  remain  in  them. 
Also  when  one's  thoughts  and  desires  burn  with  passion; 
yea,  even  when  one  falls  from  grace,  there  is  still  no  ground 
for  despair.  It  is  rather  a  reminder  from  God  to  remember 
the  baptismal  pledge ;  to  call  upon  him  for  grace  in  order  to 
make  self-discipline  possible ;  to  battle  against  sin ;  ay,  even 
to  long  for  death  as  a  release  from  one's  sins. 

17.  Point  twelve:  The  third  feature  requiring  attention 
in  connection  with  this  Sacrament,  is  faith.  We  are  firmly 
to  believe  not  only  that  the  Sacrament  is  an  emblem  of  death 


320  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  resurrection,  whereby  we  shall  be  renewed  into  a  sinless 
and  eternal  life  on  the  last  day,  but  also  that  it  begins  and 
effects  life;  binding  us  in  covenant  with  God  that  we 
will  contend  against  and  destroy  sin  to  the  death,  and  that 
God,  for  his  part,  will  deal  with  us  according  to  his  long- 
suffering  and  mercy  and  not  judge  us  in  severity  because, 
sinful  throughout  life,  we  shall  become  sinless  only  through 
death.  Thus  you  understand  how  a  man  becomes  guilt- 
less and  clean  through  Baptism  and  yet  remains  full  of  evil 
propensities ;  he  is  clean  only  in  the  sense  that  he  has  made 
a  beginning  therein,  that  he  has  signified  and  covenanted  to 
be  clean,  and  placed  himself  under  obligation  to  grow  purer 
continually.  On  the  strength  of  this  God  will  not  impute  to 
him  his  remaining  infirmities;  wherefore  his  righteousness 
consists  rather  in  what  God  imputes  than  in  inherent  good- 
ness. As  the  prophet  (Ps  32,  1-2)  says :  "Blessed  is  he  whose 
transgression  is  forgiven,  whose  sin  is  covered.  Blessed  is 
the  man  unto  whom  Jehovah  imputeth  not  iniquity."  Such 
faith  is  most  necessary,  for  it  is  the  foundation  of  all  conso- 
lation. He  who  lacks  that  must  despair  in  his  sin.  It  is  be- 
cause of  the  sin  remaining  after  Baptism  that  all  good  works 
are  unclean  before  God.  Consequently,  we  must  without 
fear  and  faltering  cling  to  Baptism,  hold  it  up  in  the  face  of 
all  sin  and  terror  of  conscience,  and  humbly  say:  I  know 
very  well  that  no  work  of  my  own  is  clean,  but  my  Baptism 
holds  ever  good,  wherein  God,  who  cannot  lie,  has  cove- 
nanted not  to  impute  my  sins  to  me  but  to  destroy  and  blot 
them  out. 

18.  We  understand,  then,  that  our  freedom  from  guilt 
resulting  from  Baptism  is  due  altogether  to  the  mercy  of 
God.  Mercy  has  begun  to  free  us  from  guilt ;  owing  to  his 
mercy  God  is  long-suffering  toward  sin  and  deals  with  us 
as  sinless.  It  is  apparent,  therefore,  why  Christians  in  the 
Scriptures  are  called  children  of  mercy,  a  people  of  grace, 
men  of  the  gracious  will  of  God:  they  began  to  be  clean 
through  Baptism  and  through  God's  mercy  they  will  not  be 
condemned  with  the  sin  that  remains  in  them,  but  through 


HOLY    BAPTISM.  321 

death,  at  the  last  day,  they  will  become  entirely  pure,  as 
signified  by  their  Baptism. 

19.  Hence,  a  great  mistake  is  made  by  those  who,  con- 
vinced that  they  have  become  perfectly  clean  through  Bap- 
tism, go  on  in  their  folly  and  never  mortify  their  sin.  Instead 
of  admitting  that  they  commit  sin,  they  persist  in  the  same, 
thus  rendering  their  Baptism  destitute  of  effect.  They  cling 
merely  to  some  outward  performance,  beneath  which  pride, 
hatred  and  other  disregarded  iniquities  of  human  nature 
only  increase  and  grow.  No,  our  wicked,  evil  desire  must 
rather  be  acknowledged  to  be  really  sin.  That  it  cannot  in- 
jure us  is  to  be  ascribed  alone  to  the  grace  of  God  which  will 
not  impute  it,  provided  we  battle  against  it  through  self- 
discipline,  toil  and  suffering,  and  at  last,  in  death,  destroy  it. 
To  them  who  fail  in  this  it  shall  not  be  remitted.  They  do 
not  heed  their  Baptism  nor  comply  with  its  covenanted  re- 
quirements. Instead  of  that  they  hinder  the  work  of  God 
and  the  effect  of  the  Sacrament. 

20.  Point  fourteen:  Among  these  may  be  numbered 
those  people  also  who  think  that  they  can  blot  out  and  over- 
come their  sins  by  making  satisfaction  for  them.  They 
stray  so  far  as  to  disregard  Baptism  altogether,  as  if  the 
blessing  of  the  Sacrament  had  ceased  with  its  performance. 
They  do  not  know  that  Baptism  is  in  force  throughout  life — 
even  on  the  day  of  judgment.  Accordingly,  they  purpose  to 
find  something  else  that  will  blot  out  sin,  namely,  works. 
What  they  effect  for  themselves  and  others,  is  a  guilty, 
frightened,  unstable  conscience.  They  have  no  assurance  as 
to  their  relation  to  God  and  deem  their  Baptism  profitless  on 
account  of  sin. 

21.  For  the  sake  of  your  life  beware !  We  repeat,  the  fact 
of  his  fall  into  sin  should  induce  man  to  make  the  most  of 
Baptism.  There  God  has  covenanted  with  him  to  forgive  him 
all  his  sins,  provided  he  will  battle  against  them  to  the  death. 
Upon  this  fact,  this  pledge  of  God,  we  must  joyfully  take  our 
stand.  Then  Baptism  will  once  more  be  in  force  and  opera- 
tion. Once  more  the  heart  will  be  content  and  at  ease.  It 
has  found  rest,  not  in  its  own  works,  not  in  the  satisfaction 


322  LUTHER  ON  CHRISTIAN  EDUCATION. 

rendered  by  itself,  but  in  the  mercy  of  God  which,  in  Bap- 
tism, has  been  pledged  forever.  Though  all  creatures  and 
all  sins  should  fall  upon  us,  we  must  hold  fast  to  this  faith. 
Should  one  permit  himself  to  be  deprived  of  it,  he  would 
make  God  a  liar  in  view  of  the  covenant  made  in  the  Sacra- 
ment of  Baptism. 

22.  Point  fifteen:  The  devil  directs  his  main  attack 
against  faith.  When  that  has  been  overthrown  he  has  won. 
The  Sacrament  of  Repentance,*  also,  of  which  mention  was 
made  before,  is  based  upon  this  Sacrament.  No  others  re- 
ceive forgiveness  of  sin  but  those  who  are  baptized,  that  is, 
those  who  have  received  the  promise  from  God  that  their  sin 
shall  be  forgiven.  The  Sacrament  of  Repentance  points 
back  to  the  Sacrament  of  Baptism  and  confirms  it.  It  would 
be  quite  in  order  for  the  minister  to  say  when  pronouncing 
absolution :  "Behold,  God  has  now  forgiven  thy  sin  accord- 
ing to  the  promise  made  before  in  Baptism,  a  forgiveness 
which  I  have  been  empowered  to  pronounce  by  virtue  of  the 
office  of  the  keys.  Now  you  are  once  more  in  possession  of 
Baptism,  its  power  and  life.  If  you  believe,  it  is  true  in  re- 
spect of  you.  If  you  do  not  believe,  you  perish."  You  will 
find,  then,  that  sin  will  hinder  Baptism  in  working  its 
appropriate  effects:  the  forgiveness  and  destruction  of  sin. 
Unbelief  alone,  however,  with  reference  to  these  effects  will 
render  Baptism  absolutely  destitute  of  all  power.  Hence 
everything  depends  upon  faith. 

23.  To  express  myself  clearly  on  the  subject,  I  would 
say  that  to  have  forgiveness  of  sin  is  a  vastly  different  thing 
from  overcoming  and  casting  out  sin.  Faith  obtains  the  for- 
giveness of  sins,  although  they  are  by  no  means  cast  out  al- 
together. But  to  cast  out  sin  means  application  and  finally 
death,  whereby  sin  shall  be  totally  destroyed.  However, 
both  are  the  effect  of  Baptism.  So  the  apostle  writes  to  the 
Hebrews  (12,  1),  who  were  baptized  and  forgiven,  that  they 
should  lay  aside  the  sin  that  so  easily  besets  them.  Because 
I  believe  that  God  will  not  impute  sin  to  me.  Baptism  is  ef- 

*Now  no  longer  called  and  considered  a  Sacrament  among  Lu- 
therans. 


HOLY   BAPTISM.  323 

f active  and  my  sins  are  forgiven,  although  verily  a  great 
part  of  them  still  remain.  Then  follows  the  casting  out  of 
sin  by  means  of  suffering  and  death.  This  is  that  article  of 
faith  which  we  confess  in  the  words :  "I  believe  in  the  Holy 
Spirit,  the  forgiveness  of  sin,"  etc.  Here  Baptism  especially 
is  meant,  in  which  God  covenants  to  forgive  us.  Therefore 
we  must  have  no  doubt  concerning  this  forgiveness. 

24.  Point  sixteen:  It  also  follows  that  Baptism  makes 
all  suffering,  and  especially  death,  beneficial  and  profitable. 
Even  these  must  be  instrumental  in  bringing  about  the  ap- 
propriate effect  of  Baptism — the  mortification  of  sin.  He 
who  would  satisfy  the  requirements  of  Baptism  and  be  de- 
livered from  sin,  must  die.  It  cannot  be  otherwise.  But 
sin  is  not  willing  to  die ;  it  is  that  which  makes  death  so  bit- 
ter and  terrible.  God  is  gracious  and  mighty,  and  sin  which 
brought  death  will  be  cast  out  by  its  own  work,  death. 

25.  There  are  people  whose  aspiration  in  life  is  godliness 
and  who  make  bold  to  express  this  as  their  desire.  Now, 
there  is  no  speedier  method,  no  shorter  way,  than  Baptism 
with  what  it  effects:  suffering  and  death.  If  they  recoil 
from  these  it  is  evident  that  godliness  is  far  from  their 
knowledge  as  well  as  their  purpose.  In  order  to  furnish  us 
an  opportunity  for  discipline  and  suffering,  God  has  institut- 
ed a  variety  of  conditions.  For  some  he  has  ordained  the 
matrimonial  state ;  for  others  the  clerical  and  for  still  others 
the  governing  state.  And  upon  each  one  he  has  enjoined 
toil  and  labor,  so  that  the  flesh  may  be  mortified  and  pre- 
pared for  death.  For  everyone  who  has  been  baptized, 
Baptism  has  turned  this  life's  rest,  ease  and  comfort  into 
sheer  poison  and  a  hindrance  to  activity.  Through  those 
no  one  acquires  readiness  for  death,  aversion  for  sin  and 
compliance  with  the  conditions  of  Baptism,  but  only  love 
for  the  present  life  and  dread  of  life  eternal;  fear  of  death 
and  flight  from  the  destructive  battle  with  sin. 

26.  Point  seventeen :  See,  now,  how  men  live.  There  are 
many  who  fast,  pray,  make  pilgrimages  and  the  like,  by 
which  they  expect  to  accumulate  merit  and  to  gain  an  ex- 
alted seat  in  heaven;  but  they  never  learn  to  mortify  their 


324  LUTHER  ON  CHRISTIAN  EDUCATION. 

faults-  We  should  fast  and  direct  all  our  energies  to  con- 
quering the  old  Adam,  the  sinful  nature,  and  we  should  ac- 
custom ourselves  to  dispense  with  all  gayety  in  life  and 
thus  daily  make  greater  preparation  for  death;  so  that  we 
may  satisfy  the  requirements  of  Baptism  and  the  activities 
and  toils  in  keeping  with  it.  These  should  be  measured,  not 
according  to  number  and  magnitude,  but  according  to  the 
requirements  of  Baptism.  Everyone  should  exercise  him- 
self, both  as  to  manner  and  amount,  with  the  purpose  in 
view  of  suppressing  his  sinful  nature  and  preparing  it  for 
death.  When  sin  increases  or  decreases  he  should  adjust 
himself  accordingly.  But  men  rush  and  shoulder  now  this, 
then  that.  Their  methods  are  equally  unstable,  since  they 
are  merely  after  creating  certain  impressions  and  represent- 
ing a  certain  appearance  in  all  they  do.  Then  again,  they 
cast  their  undertakings  suddenly  aside,  so  that  they  become 
quite  fickle.  And  some  become  mentally  so  unbalanced  and 
morally  so  perverted  as  to  be  useless  to  themselves  and 
others. 

27.  All  this  is  the  fruit  of  the  doctrine  that  has  taken 
possession  of  us,  that  we  are  without  sin  after  repentance 
or  Baptism,  and  are  to  amass  good  works,  not  for  the  pur- 
pose of  blotting  out  sin,  but  for  the  sake  of  the  works  them- 
selves or  of  making  satisfaction  for  the  sins  committed.  For 
this  condition  of  affairs  those  preachers  are,  in  part,  respon- 
sible who  discourse  in  a  misleading  manner  upon  the  legends 
concerning  the  dear  saints  and  their  works,  enjoining  upon 
all  to  follow  their  example.  Thoughtless  people  become 
victims  of  such  error  and  the  example  of  the  saints  becomes 
the  source  of  their  ruin.  No,  God  has  appointed  for  each 
man  a  way  of  his  own,  together  with  the  necessary  grace  to 
fulfil  the  requirements  of  his  Baptism.  Baptism  with  what 
it  implies  is  the  common  standard  established  for  all.  Let 
everyone  in  his  particular  station  ask  himself  in  what  way 
he  is  best  able  to  satisfy  the  requirements  of  his  Baptism, 
that  is,  to  mortify  sin  and  die.  Thus  Christ's  burden  will  be 
light  and  mild  and  we  shall  be  free  from  anxiety  arid  care. 
Solomon  says  of  such  persons  as  described  above,  in  Ec- 


HOLY   BAPTISM.  325 

clesiastes  10,  15:  "The  labor  of  fools  wearieth  every  one  of 
them;  for  he  knoweth  not  how  to  go  to  the  city."  Just  as 
those  who  wish  to  go  to  the  city  and  cannot  find  the  way 
are  in  anxiety,  so  it  is  with  these  persons ;  all  their  life  and 
activity  is  toilsome  and  they  accomplish  nothing  after  all. 

28.  Point  eighteen:  Here  arises  the  frequent  question 
if  Baptism  and  the  vows  made  in  connection  with  it  are 
more  exalted  and  important  than,  for  instance,  the  vow  of 
celibacy  and  those  taken  by  members  of  the  priesthood 
and  of  the  religious  orders.  The  point  of  the  question  is  that 
Baptism  is  common  to  all  Christians,  while  the  clerics  have 
the  reputation  among  the  people  of  having  something  better 
and  higher.  The  answer  is  easy  from  what  we  have  said. 
In  Baptism  we  all  alike  vow  one  thing,  to  mortify  sin  and 
become  holy  by  means  of  the  work  and  grace  of  God.  We 
there  surrender  and  sacrifice  ourselves  as  clay  to  the  potter, 
and  no  one  is  better  than  another.  But  to  enable  us  to  ful- 
fil the  requirements  of  Baptism  one  particular  station  and 
method  is  not  sufficient.  For  this  reason  I  have  stated  that 
each  one  must  find  out  for  himself  in  which  station  he  shall 
be  best  able  to  mortify  sin  and  subdue  his  nature.  It  is  true, 
then,  that  there  is  no  higher,  greater,  better  vow  than  the 
baptismal  vow.  Or  could  anything  greater  be  vowed  than 
to  cast  out  all  sin,  to  die,  to  hate  this  life  and  to  become 

holy? 

29.  However,  beyond  this  vow  one  may  indeed  bind  him- 
self to  any  particular  station  which  he  deems  appropriate 
and  helpful  to  him  in  fulfilling  his  Baptismal  covenant.  In 
going  to  a  city,  one  may  take  a  footpath  and  another  the 
public  road,  as  each  thinks  best.  So,  he  who  binds  himself 
to  the  marriage  state  travels  amid  the  toils  and  troubles  of 
that  state.  Amid  these  he  will  constrain  his  nature  to  ex- 
perience joy  and  grief,  to  eschew  sin  and  to  prepare  himself 
for  death;  objects  he  could  not  accomplish  so  well  apart 
from  the  marriage  state.  But  should  one  seek  more  suf- 
fering and  choose  to  exercise  himself  variously  as  a  more 
direct  way  to  death,  let  him  vow  celibacy  or  join  himself  to 
some  religious  order.    For  a  spiritual  calling,  if  it  is  what  it 


326  LUTHER  ON  CHRISTIAN  EDUCATION. 

ought  to  be,  is  likely  to  be  so  full  of  vexations  and  sufferings 
as  to  afford  a  better  exercise  of  baptismal  obligations  than 
the  marriage  state.  The  effect  of  such  sufferings  should  be 
a  glad  looking  forward  to  death  and  consequent  attainment 
of  the  end  of  Baptism.  Higher  than  this  estate  is  another, 
the  governing  power  of  the  spiritual  realm,  the  office  of  a 
bishop,  pastor,  etc.  Such  as  these  should  be  prepared  for 
death  at  all  hours,  since  they  should  exercise  themselves  at 
all  hours  with  objects  of  toil  and  suffering.  Not  only  for 
their  own  sake,  but  for  the  sake  of  those  subject  to  them, 
should  they  be  prepared  for  death. 

30.  However,  in  all  these  callings  the  right  measure  is  to 
be  applied.  Not  the  number  and  magnitude  of  our  perform- 
ances is  to  be  the  measure  of  our  activity,  but  the  purpose  of 
casting  out  sin.  But  alas!  we  have  forgotten  Baptism  and 
its  significance;  we  have  forgotten  what  we  promised  in 
connection  with  it;  we  have  forgotten  how  to  walk  in  its 
strength  and  how  to  attain  its  end.  Equally  indifferent  we 
have  become  to  our  ways  and  calling,  having  forgotten  the 
purpose  of  the  several  callings  and  the  deportment  necessary 
in  them  to  attain  the  end  of  Baptism.  They  have  degener- 
ated to  mere  pageantry,  and  all  that  is  left  of  them  is  a  mere 
worldly  show;  as  Isaiah  1,  22,  says:  "Thy  silver  is  become 
dross,  thy  wine  mixed  with  water."  For  this  have  mercy 
upon  us,  O  God !    Amen. 

31.  Point  nineteen:  Since  the  holy  Sacrament  of  Bap- 
tism is  so  great,  so  full  of  grace  and  comfort,  we  should  take 
earnest  heed  to  always  heartily  and  joyfully  thank,  praise 
and  magnify  God.  I  fear  it  is  due  to  our  ingratitude  that, 
blinded,  we  have  become  unworthy  to  recognize  the  grace  of 
God  thus  bestowed.  The  whole  world  has  been  full  of  Bap- 
tism and  divine  grace,  and  they  have  not  departed  yet ;  we, 
however,  have  been  seduced  into  the  anxious  performance 
of  self-devised  works,  indulgences  and  other  sources  of  de- 
ceptive comfort.  And  we  thought  that  trust  in  God  was  im- 
possible until  we  had  become  godly  and  had  made  satisfac- 
tion for  our  sins,  just  as  if  his  grace  called  for  purchase  or 
compensation. 


HOLY   BAPTISM.  327 

It  is  a  solemn  truth  that  he  who  does  not  recognize  that 
God's  grace  will  serve  a  sinner  and  save  him,  but  travels 
alone  to  the  judgment,  will  never  rejoice  in  God,  nor  can  he 
either  love  or  praise  him.  But  when  we  hear  that  God  re- 
ceives us  sinners  in  the  baptismal  covenant,  that  therein  he 
spares  us  and  cleanses  us  from  day  to  day,  the  heart  cannot 
but  rejoice,  love  and  praise  God,  if  we  firmly  believe  it.  Thus 
he  says  in  the  prophecy  of  Malachi  (3,  17)  :  "I  will  spare 
them  as  a  man  spareth  his  own  son  that  serveth  him." 
Hence  it  is  meet  and  right  that  we  praise  the  blessed 
majesty  which  manifests  such  grace  and  mercy  toward  us 
poor  condemned  worms  of  the  dust,  and  magnify  and  recog- 
nize the  work  for  what  it  is  in  itself. 

32.  Point  twenty:  It  is  necessary,  however,  to  guard 
against  false  security  which  says:  If  Baptism  is  such  a 
source  of  grace  and  power  that  God  will  not  impute  to  us 
our  sins,  but  everything  is  settled  by  virtue  of  Baptism  the 
moment  we  turn  from  sin,  I  shall  in  the  meantime,  live 
and  act  to  suit  myself,  and  at  a  later  day  or  at  death  re- 
member my  Baptism,  remind  God  of  his  covenant  and  then 
comply  with  the  requirements  of  Baptism. 

33.  Yes,  verily  there  is  something  marvelous  in  Baptism 
— when  you  turn  from  sin  and  plead  your  Baptismal  cove- 
nant your  sins  are  forgiven.  Beware,  however,  when  you  sin 
so  wantonly  and  wilfully  against  grace,  lest  judgment 
lay  hold  of  you  and  prevent  your  return;  and  lest,  as  a 
measure  of  divine  retribution,  the  trial  should  be  too  severe 
for  your  faith,  in  spite  of  your  willingness  to  place  your  faith, 
or  trust,  in  your  Baptism.  For  if  they  scarcely  stand  who  do 
not  sm  or  if  they  are  brought  to  their  fall  through  mere  in- 
firmity, what  will  become  of  you  with  your  blasphemy  in 
which  you  tempt  and  mock  grace?  1  Pet  4,  18.  Therefore, 
let  us  walk  with  care  and  in  fear,  that  we  may  hold  fast  the 
riches  of  divine  grace  with  a  firm  faith  and  joyfully  thank 
God's  mercy  always  and  forever.    Amen. 


ITnstructtons  on  Confession. 

A  Christian,  in  confession,  should  place  his  greatest  confi- 
dence in  the  mercy  of  God  and  confess  his  sins  to  God  before 
he  does  to  the  pastor;  firmly  resolve  to  amend  his  life  in  the 
future;  be  assured  he  does  not  know  all  his  mortal  sins;  and 
finally  examine  himself  in  the  light  of  the  Ten  Command- 
ments. 

Five  editions  appeared  in  1519  and  1520. 

German  Text:  Wittenberg  edition,  4,  135;  Jena,  1,  186; 
Altenburg,  1,  310;  Leipzig  Supplement,  118;  Erlangen,  21,  245; 
Walch,  10,  2649;  St.  Louis  Walch,  10,  2158. 

1.  First,  every  Christian  who  wishes  to  make  confession 
of  his  sins  should  place  his  confidence  without  reserve  in  the 
merciful  promises  and  invitations  of  God,  firmly  believing 
that  the  almighty  God  will  graciously  forgive  him  his  sins. 
For  the  holy  prophet  says  in  Psalm  25,  7 :  "Remember  not 
the  sins  of  my  youth,  nor  my  transgressions;  according  to 
thy  lovingkindness  remember  thou  me,  for  thy  goodness' 
sake,  O  Jehovah."  Further  instruction  on  this  point  may 
be  found  by  everyone  in  the  prayer  of  Manasses,  King  of 
Judah.  This  prayer  being  an  excellent  aid  to  confession, 
every  Christian  may  say  it  before  confession.  For  this  rea- 
son I  append  it  to  this  treatise. 

2.  Secondly,  before  a  Christian  confesses  his  sins  to  the 
confessor,  let  him,  with  due  diligence,  make  confession  to 
the  Lord  God  himself.  Let  him  enumerate  and  make  known 
to  the  divine  Majesty  all  his  sins  and  infirmities;  his  con- 
versation, deeds  and  manner  of  life,  without  extenuating 
and  concealing  anything,  just  as  if  he  dealt  with  a  very  fa- 
miliar friend.  His  sinful  and  wicked  thoughts  also,  so  far 
as  they  can  be  recalled,  should  be  confessed. 

3.  Thirdly,  every  Christian  who  would  confess  his  sins 

328 


CONFESSION  OF  SIN.  329 

should  possess  the  honest  intention  and  determination  to 
amend  his  hfe  and  to  forsake  every  manner  of  open,  mortal 
sin;  as  adultery,  murder,  theft,  slander,  usury,  unchastity, 
robbery  and  the  like.  Yes,  this  must  be  his  purpose  whenever 
he  finds  himself  guilty  of  one  of  the  sins  mentioned.  A  con- 
fession without  this  purpose  would  be  a  dangerous  and  un- 
promising undertaking.  When,  however,  one  discovers  that 
he  lacks  the  steady  purpose  to  amend  his  life,  he  should  fall 
upon  his  knees  and  pray  to  God  for  it,  saying :  O  my  God 
and  Lord,  I  am  altogether  lacking  in  that  which  I  owe  thee, 
and  it  is  not  within  my  own  power  to  secure  it ;  therefore  I 
pray  thee  that  thou  wouldst  graciously  work  in  me  the  ful- 
filment of  what  thou  commandest  and  command  what  thou 
wilt. 

4.  Fourthly,  when  confession  is  to  be  made  of  the  sins 
of  the  heart  which  are  known  to  God  alone  for  the  reason 
that  they  are  secret,  those  secret  sins  should  be  confessed 
which  were  committed  with  a  fixed  purpose  in  the  very  face 
of  the  divine  commandments.  For  a  resolve  to  remain  free 
from  such  sins  as  beset  everyone,  aims  at  the  impossible. 
And  the  unceasing  desire  of  man  and  woman  for  each  other, 
together  with  the  restless  activity  of  the  devil,  render  our 
whole  nature  altogether  sinful. 

5.  Fifthly,  one  must  consider  that  it  is  impossible  to  call 
to  mind  and  confess  all  his  mortal  sins ;  he  should  remember 
that  after  applying  all  diligence  he  confesses  only  the  small- 
est part  of  his  sins.  The  prophet  says:  "Who  can  discern 
his  errors?  Clear  thou  me  from  hidden  faults."  Ps  19,  12. 
And  again,  "Against  thee,  thee  only,  have  I  sinned,  and  done 
that  which  is  evil  in  thy  sight."  Ps  51,  4.  The  sins  to  be 
confessed,  therefore,  are  the  manifestly  mortal  sins  and  such 
as  press  upon  a  man's  conscience  at  the  time  of  confession. 
The  others  require  no  attention.  It  is  quite  impossible  to 
confess  all  mortal  sins  in  view  of  the  fact  that,  when  God 
sits  in  judgment  and  passes  sentence  upon  them,  not  ac- 
cording to  his  gracious  mercy,  but  his  stern  justice,  even  our 
good  works  render  us  guilty  of  death  and  condemnation. 
But  if  a  person  is  determined  to  confess  all  his  mortal  sins. 


330  LUTHER  ON  CHRISTIAN  EDUCATION. 

confession  may  be  made  in  the  following  brief  words :  Yea, 
my  whole  life,  all  my  deeds,  actions,  words  and  thoughts, 
are  such  as  to  merit  death  and  condemnation.  For  if  a  per- 
son should  be  of  opinion  that  he  is  free  from  mortal  sin — 
that  itself  were  the  deadliest  mortal  sin. 

6.  In  the  sixth  place,  the  person  who  desires  to  confess 
his  sins  should  not  bother  with  the  tiresome  and  endless  dis- 
tinctions made  in  reference  to  sin  and  the  circumstances  in- 
volved. He  should  occupy  himself  solely  with  the  com- 
mandments of  God.  By  examining  and  putting  his  mind 
upon  them,  he  should  make  them  the  basis  of  his  confession. 
For  a  survey  of  the  divine  commandments  will  show  that 
God  has  been  betrayed,  despised  and  angered  by  us  through 
all  sorts  of  sin. 

7.  In  the  seventh  place,  one  should  recognize  that  there  is 
a  vast  difference  between  the  commandments  of  God  and 
the  commandments  and  ordinances  of  men.  Without  the 
former  no  person  can  be  saved;  but  human  ordinances  are 
by  no  means  essential  to  salvation. 

8.  In  the  eighth  place,  when  one  would  go  to  confession 
he  should  successively  consider  the  ten  commandments  and 
mention  how  he  has  sinned  against  each. 

As  sins  against  the  first  commandment,  "Thou  shalt  have 
no  other  gods  before  me,"  he  may  mention : 

9.  Failure  to  love,  honor  and  fear  God  aright;  seeking 
counsel  from  wizards  and  witches ;  tempting  God  by  placing 
body  and  soul  in  needless  jeopardy;  faith  in  the  signs  and 
counsels  of  astrologers  with  reference  to  private  and  public 
affairs;  sorcery;  to  be  an  observer  of  days;  making  a  cove- 
nant with  Satan ;  ascribing  adversity  to  the  devil  or  hostile 
men;  faith  in  magic  signs,  spells  and  potions  as  remedies 
against  danger  and  adversity ;  unwillingness  to  look  to  God 
for  every  favor  and  blessing;  failure  to  look  to  God  as  the 
only  helper  in  adversity;  invocation  of  the  saints  for  tem- 
poral blessings  and  well-being  in  disregard  of  the  soul's  wel- 
fare; entertaining  greater  love  and  fear  for  the  creature  or 
things  made  than  for  God  himself;  self-complacency  by  rea- 
son of  magnifying  one's  own  righteousness,  wisdom  or  any 


CONFESSION  OF   SIN.  331 

virtue  whatever ;  sins  of  pride ;  grieving  the  Holy  Spirit  by 
one's  wrong  doings. 

As  sins  against  the  second  commandment,  "Thou  shalt 
not  take  the  name  of  Jehovah  thy  God  in  vain,"  he  may 
mention : 

10.  Blasphemy  against  God  and  his  dear  saints ;  the  per- 
petual seeking  of  one's  own  honor,  praise  and  glory,  not  those 
of  God ;  habitual  and  thoughtless  swearing ;  false  swearing ; 
the  making  of  wrong  vows  and  the  breaking  of  right  ones ; 
contemptuous  remarks  concerning  God,  his  saints  and 
Word ;  failure  to  call  upon  the  name  of  God  in  adversity  and 
to  praise  it  in  prosperity ;  vaunting  the  gifts  received  from 
God  for  the  purpose  of  gaining  honor  among  men.  Sins  of 
pride,  also,  may  be  brought  under  the  head  of  this  command- 
ment. 

As  sins  against  the  third  commandment  of  God,  "Re- 
member the  Sabbath  day,  to  keep  it  holy"  [Thou  shalt  sanc- 
tify the  holy  day. — Luther],  he  may  mention: 

11.  Refusal  to  make  room  for  God  in  the  heart  through 
prayer,  attendance  upon  the  sacrament  and  the  preached 
Word ;  dancing  and  gaming  on  holy  days,  and  also  frivolous 
conduct  together  with  intemperance  and  gluttony  or  idle- 
ness ;  mischievous  performances  out  of  keeping  with  the  oc- 
casion, such  as  silly  conversation,  gadding  about,  aimless 
roving  and  traveling,  disregard  of  the  injunctions  of  the 
Church  by  engaging  in  work  or  trade  not  required  by  neces- 
sity; a  celebration  in  which  stress  is  laid  solely  upon  meat, 
drink  and  dress  without  considering  the  welfare  of  souls; 
indolence  in  regard  to  the  service  of  God,  a  sin  which  vio- 
lates every  divine  commandment. 

As  sins  against  the  fourth  commandment,  "Thou  shalt 
honor  thy  father  and  thy  mother,"  m^ay  be  mentioned: 

12.  Lack  of  obedience,  respect  and  love  toward  parents; 
indifference  to  the  weakness,  need  and  poverty  of  one's  pa- 
rents, or,  for  such  reasons  to  be  ashamed  of  them ;  to  cause 
them  grief,  to  do  them  violence  or  to  slander  them;  failure 
to  heed  the  precepts  of  the  Church;  lack  of  respect  for  the 
ministry;   failure   to   give   due   honor  to  princes,  masters. 


332  LUTHER  ON  CHRISTIAN  EDUCATION. 

counselors  and  all  that  are  in  authority;  heresy  and  other 
acts  of  disobedience  toward  the  Church. 

As  sins  against  the  fifth  commandment,  "Thou  shalt  not 
kill,"  he  may  mention : 

13.  Actual  murder  or  complicity  in  it  by  counsel  or  com- 
mand; bearing  malice  against  a  neighbor  and  every  expres- 
sion of  deadly  anger;  slander,  calumniation,  detraction,  in- 
sult offered  to  a  neighbor,  also  subjecting  him  to  unjust 
suspicion;  the  bearing  of  a  violent  grudge;  anger,  strife 
and  contention;  provoking  and  waging  war;  robbery;  in- 
difference to  works  of  mercy;  lack  of  love  for  enemies;  re- 
fusal to  forgive  an  enemy  and  to  do  him  good. 

As  sins  against  the  sixth  commandment,  "Thou  shalt  not 
commit  adultery,"  may  be  mentioned: 

14.  The  commission  or  practice  of  adultery  or  impurity  of 
any  kind;  pleasure  in  lascivious,  lewd  and  unchaste  words, 
songs,  stories  and  pictures ;  to  be  the  cause  of  unchastity  in 
others  through  unchaste  gestures,  glances,  signs;  the  se- 
duction of  one's  self  or  others  to  impurity  by  voluptuous  ap- 
parel; to  concur  at  heart  in  the  commission  of  unchastity; 
failure  to  avoid  unchastity  by  shunning  such  causes  as  in- 
temperance, gluttony,  slothfulness  and  the  like;  failure  to 
safeguard  and  preserve  the  virginity  and  purity  of  others; 
the  pervasion  of  the  five  senses  and  all  the  members  by 
lust ;  the  commission  of  nameless  sins. 

As  sins  against  the  seventh  commandment,  "Thou  shalt 
not  steal,"  may  be  mentioned: 

15.  Actual  theft;  robbery;  dishonesty  in  public  life;  laying 
sacrilegious  hands  upon  church  property ;  the  enticement  of 
the  neighbor's  servant;  the  purloining  of  his  cattle;  usury; 
fraud;  the  use  of  false  weights  and  measures;  dishonesty 
in  keeping  or  acquiring  an  inheritance ;  stinginess ;  indiffer- 
ence to  works  of  mercy. 

As  sins  against  the  eighth  commandment,  "Thou  shalt 
not  bear  false  witness,"  may  be  mentioned : 

16.  The  suppression  of  the  truth  in  court;  unscrupulous 
lying;  servility  and  flattery;  the  arousing  of  discord  and 
strife  between  others;  the  placing  of  a  bad   construction 


CONFESSION  OF   SIN.  333 

upon  the  words,  life  and  acts  of  a  neighbor;  giving  en- 
couragement and  aid  to  slanderous  tongues;  failure  to  de- 
fend the  neighbor ;  lack  of  uncompromising  firmness  against 
the  slanderous  tongue. 

17.  In  the  ninth  place:  The  last  two  commandments, 
the  ninth,  "Thou  shalt  not  covet  thy  neighbor's  wife,"  and 
the  tenth,  "Thou  shalt  not  covet  thy  neighbor's  posses- 
sions," are  explanatory  of  the  preceding  commandments  in 
that  they  command  us  to  overcome  sin  in  so  far  as  it  has 
been  inherited.  In  the  present  life  this  cannot  be  accom- 
plished. Therefore  St.  Paul  says  to  the  Romans  (7,  15)  : 
"What  I  hate  that  I  do;"  and  to  the  Galatians  (5,  12): 
"The  flesh  lusteth  against  the  Spirit;"  for  no  person  is  in 
this  perishable  life  perfectly  free  from  unclean  lust  and  from 
avarice. 

18.  In  the  tenth  place:  The  sum  of  the  matter  is  this, 
that  those  persons  are  saved  who  place  their  trust  solely  in 
God,  not  in  their  works  nor  in  any  creature.  Consequently, 
man  should  learn  to  have  greater  confidence  in  God's  mercy 
than  in  the  zeal  with  which  he  makes  confession.  One  can- 
not be  too  active,  determined  and  guarded  against  the  ac- 
cursed evil  of  confiding  in  one's  own  works.  Therefore,  we 
should  accustom  our  consciences  to  trust  in  God,  provided 
it  is  done  with  the  understanding  that  to  believe  and  trust  in 
God  is  pleasing  to  him  in  the  highest  degree,  and  that  un- 
reserved trust  in  God  is  his  highest  glory. 

THE  PRAYER  OF  KING  MANASSES  WHEN  HELD 

CAPTIVE  IN  BABYLON,  WHICH  IS  VERY 

HELPFUL  IN  CONFESSION. 

"O  Lord,  Almighty  God  of  our  fathers,  Abraham,  Isaac 

and  Jacob,   and   of  their  righteous  seed;  who  hast  made 

heaven  and  earth,  with  all  the  ornament  thereof;  who  hast 

bound  the  sea  by  the  word  of  thy  commandment ;  who  hast 

shut  up  the  deep,  and  sealed  it  by  thy  terrible  and  glorious 

name;  whom  all  men  fear,  and  tremble  before  thy  power; 

for  the  majesty  of  thy  glory  cannot  be  borne,  and  thine 


334  LUTHER  ON  CHRISTIAN  EDUCATION. 

thy  merciful  promise  is  unmeasurable  and  unsearchable ;  for 
thou  art  the  most  high  Lord,  of  great  compassion,  longsuf- 
fering,  very  merciful,  and  repentest  of  the  evils  of  men. 
Thou,  O  Lord,  according  to  thy  great  goodness  hast  prom- 
ised repentance  and  forgiveness  to  them  that  have  sinned 
against  thee:  and  of  thine  infinite  mercies  hast  appointed 
repentance  unto  sinners,  that  they  may  be  saved.  Thou, 
therefore,  O  Lord,  that  art  the  God  of  the  just,  hast  not  ap- 
pointed repentance  to  the  just,  as  to  Abraham,  and  Isaac, 
and  Jacob,  which  have  not  sinned  against  thee ;  but  thou  hast 

jnq  :p9jnpua  aq  i^ouubd  sjauuis  pjHAvo:^  Suma^Bajq;  XjSub 
appointed  repentance  unto  me  that  am  a  sinner:  for  I  have 
sinned  above  the  number  of  the  sands  of  the  sea.  My  trans- 
gressions, O  Lord,  are  multiplied:  my  transgressions  are 
multiplied,  and  I  am  not  worthy  to  behold  and  see  the  height 
of  heaven  for  the  multitude  of  mine  iniquities.  I  am  bowed 
down  with  many  iron  bands,  that  I  cannot  lift  up  mine  head, 
neither  have  any  release:  for  I  have  provoked  thy  wrath, 
and  done  evil  before  thee :  I  did  not  thy  will,  neither  kept  I 
thy  commandments :  I  have  set  up  abominations,  and  have 
multiplied  offenses.  Now  therefore  I  bow  the  knee  of  mine 
heart,  beseeching  thee  of  grace.  I  have  sinned,  O  Lord,  I 
have  sinned,  and  I  acknowledge  mine  iniquities:  wherefore, 
I  humbly  beseech  thee,  forgive  me,  O  Lord,  forgive  me,  and 
destroy  me  not  with  mine  iniquities.  Be  not  angry  with  me 
forever,  by  reserving  evil  for  me;  neither  condemn  me  into 
the  lower  parts  of  the  earth.  For  thou  art  the  God,  even  the 
God  of  them  that  repent;  and  in  me  thou  wilt  show  all  thy 
goodness :  for  thou  wilt  save  me,  that  am  unworthy,  accord- 
ing to  thy  great  mercy.  Therefore  I  will  praise  thee  for 
ever  all  the  days  of  my  life :  for  all  the  powers  of  the  heavens 
do  praise  thee,  and  thine  is  the  glory  for  ever  and  ever. 
Amen." 


BENEFITS  OF  THE  LORD'S  SUPPER.  335 

Readings  in  Luther  and  the  Bible  on  Confirmation. 

At  confirmation,  after  being  properly  instructed,  we  promise 
all  that  our  God-parents  promised  for  us  at  our  baptism. 
What  we  promised  then  before  the  whole  congregation  we  are 
to  promise  God  by  renewing  our  baptismal  vows  every  day. 
Confirmation  was  not  instituted  by  Christ,  but  appointed  by 
the  Church,  to  make  sure  that  all  her  children  receive  the  nec- 
essary Christian  instruction  (Mt  28,  20)  and  thus  be  able  to 
rightly  examine  themselves  (1  Cor  11,  28-29)  before  going  to 
the  Lord's  Supper,  The  instruction,  examination,  sorrow  of 
sin,  confession  of  faith  and  the  laying  on  of  hands  should 
never  be  forgotten.    1  Tim  6,  12;  Rev  2,  10;  Is  41,  10;  Lk  17,  5. 

Readings  in  Luther  and  the  Bible  on  Confession  of  Sin  and  the 

Office  of  the  Keys. 

Vol.  11,  195-202;  235-237.  Vol  12,  384;  Vol.  14,  208.  Day 
of  St.  Peter  and  St.  Paul,  2  Sermon.  Short  Admonition  for 
Confession,  1529;  Short  instruction  how  to  confess,  1519. 
House  Postil,  1  Sun.  after  Easter,  2  Sermon.  Writings  against 
auricular  confession.  Dogmatical-Polemical  writings  against 
the  Papists,  second  part.     Writings  on  the  office  of  the  keys. 

A.  Confession  is  a  sacred  act,  but  it  is  not  a  sacrament  as 
baptism,  because  it  was  not  expressly  instituted  by  Christ  and 
it  lacks  the  external  element. 

I.  Confession  embraces  two  parts,  (a)  One,  that  we  con- 
fess our  sins;  (b)  the  other,  that  we  receive  forgiveness  of  our 
sins  from  the  pastor  (or  confessor)  as  from  God  himself.  The 
forgiveness  is  declared  in  the  name  and  by  command  of  God, 
Jn  20,  22-23 ;  1  Cor  4,  1 ;  2  Cor  5,  20.  It  is  also  the  office  of  the 
New  Testament  ministry  to  exclude  manifest  and  impenitent 
sinners  from  the  Christian  congregation,  and  to  restore  those 
who  repent  (Mt.  18,  15-17). 

II.  Before  God  we  should  acknowledge  ourselves  guilty  of 
all  sins,  even  of  those  which  we  do  not  discern,  as  we  do  in 
the  Lord's  Prayer.  But  before  the  pastor  we  should  confess 
those  sins  only  which  we  know  and  feel  in  our  hearts.  V/ith 
him  they  are  sacredly  confidential.  Ps  32,  5;  Prov  28,  13;  1  Jn 
1,  8-9;  Ps  19-12;  Ps  51;  2  Sam  12,  13;  Mk  1,  5. 

III.  Here  consider  your  station  in  the  light  of  the  Ten  Com- 
mandments, whether  you  be  a  father,  mother,  son,  daughter, 
master,  mistress,  servant;  whether  in  these  relations  you  have 
been  disobedient,  unfaithful,  slothful;  whether  you  have 
wronged  anyone  by  word  or  deed;  whether  you  have  stolen, 
neglected,  v/asted  aught,  or  done  any  harm.  This  is  a  mirror 
into  which  to  look  before  confessing.    Rom  3,  20;  Ps  139,  23-24. 

B.  The  Office  of  the  Keys  is  the  peculiar  Church  authority 
Christ  has  delegated  to  his  Church  on  earth,  (1)  to  forgive  pen- 
itent sinners  their  sins  (Loosing  Key,  absolution),  and  (2)  to 
retain  the  sins  of  the  impenitent,  so  long  as  they  do  not  repent 
(Binding  Key,  the  ban).  Mt  18,  17-20;  16,  19;  Rom  1,  16;  Lk 
24,  46-47;  Jn  20,  22-23.  According  to  the  doctrine  of  the  uni- 
versal priesthood  of  believers  any  member  of  the  Church  can 
make  the  declaration  of  grace  to  all  who  make  penitent  con- 
fession of  sin  (Jas  5,  16;  Rom  12,  6-7;  1  Cor  chapters  12  and  14. 
It  is  not  man  but  God  through  his  Church  who  forgives  sins 
(Mk  2,  7;  16,  19;  2  Cor  2,  10). 


Benefits  of  the  Xorb's  Supper* 

This  treatise  on  the  Lord's  Supper  Luther  wrote  either 
while  he  was  at  Coburg  or  immediately  upon  his  return  to 
Wittenberg.  It  was  printed  twice  at  Wittenberg  in  1530  and 
twice  in  1531,  and  once  at  Leipzig  in  1531.  Rambach  issued 
it  in  1723,  with  an  extract  of  the  "Sermon  on  the  Worthy  Re- 
ception of  Lord's  Supper." 

German  Text:  Wittenberg  edition,  4,  394;  Jena,  5,  184; 
Altenburg,  5,  318;  Leipzig,  20,  248;  Erlangen,  23,  163;  Walch, 
10,  2664;  St.  Louis  Walch,  10,  2170. 

Admonition  to  Receive  the  Body  and  Blood  of  Our  Lord. 

1.  The  universal  custom  prevalent  throughout  Christen- 
dom of  administering  Baptism  in  childhood,  not  deferring 
the  rite  until  maturity  and  the  age  of  reason  have  been 
reached,  is,  in  my  judgment,  the  ordering  of  a  divine  provi- 
dence. I  am  sure  were  it  to  become  the  rule  now  to  baptize 
only  the  mature  and  the  aged,  not  a  tenth  part  of  these 
would  receive  the  rite.  Indeed,  it  is  my  positive  conviction 
that,  had  it  not  been  for  our  early  Baptism,  we  Christians 
should  long  since  have  become  as  Turks  pure  and  simple. 
The  unbaptized  would  not  attend  Christian  worship;  they 
would  despise  Christian  doctrine  and  morals,  designed  to 
promote  true  holiness  and  godliness  in  man.  Even  as  it  is, 
they  despise  these,  notwithstanding  their  Baptism  and 
Christian  profession.  With  a  rabble  of  such  unbaptized  pre- 
dominating, what  could  result  but  a  condition  equal  to  that 
prevailing  among  Turks  and  heathen?  While  some  few 
might  attend  upon  the  services  of  Christians,  they  would, 
nevertheless,  defer  Baptism  to  the  last  hour,  as  they  now 
defer  repentance  and  amendment  of  their  lives. 

2.  And  I  would  be  willing  to  wager  anything  that  it  is 

336 


BENEFITS  OF  THE  LORD'S  SUPPER.  337 

the  devil's  purpose  to  effect  just  such  a  condition  through 
the  separatists  and  Anabaptists,  by  whom  he  would  abolish 
infant  baptism,  admitting  to  the  rite  only  at  maturity  and 
thereafter.  He  evidently  reasons:  With  infant  Baptism 
abolished,  I  should  have  no  difficulty  in  inducing  men  to 
postpone  the  rite  until  they  shall  have  sown  their  wild  oats, 
or  even  to  the  final  hour  of  life.  Such  delay  being  assured, 
I  should  certainly  be  able  to  keep  them  from  divine  service 
and  consequently  in  ignorance  and  indifference  concerning 
either  Baptism  or  Christ.  Then  the  mass  of  the  world  being 
in  my  power,  including  such  grand  specimens  as  Turks, 
Persians,  Tartars,  Jews  and  heathen,  the  unbaptized  would 
finally  execrate  Baptism  and  say:  "What  of  Baptism! 
What  of  Christians!  I  go  with  the  multitude.  Think  you 
that  God,  for  the  sake  of  three  or  four  Christians,  will  con- 
demn the  whole  world?  Why  should  I  remain  with  a  few 
despised  beggars  and  wretched  people?" 

3.  St.  Augustine  states  concerning  himself  that  his 
mother  and  other  good  friends,  fearing  that  he  might  fall  in- 
to sin,  delayed  his  Baptism,  withholding  the  Sacrament  until, 
having  passed  his  youth,  he  should  be  able  the  better  to 
keep  his  pledge.  This  good  intention  resulted  in  an  ever 
widening  separation  between  St.  Augustine  and  Christ. 
Finally  he  fell  into  the  Manichasan  heresy  and  made  a  mock 
of  Christ  and  his  Baptism  until  his  thirtieth  year.  His 
mother  shed  flTany  scalding  tears  on  account  of  her  son,  be- 
fore he  returned  from  heresy  to  Christ.  Thus  she  suffered 
for  her  error  in  helping  to  bring  about  the  postponement 
cf  her  son's  Baptism,  notwithstanding  her  devotion  and  good 
intention. 

4.  Full  well  the  devil  realizes  that  the  people  are  so  cal- 
lous and  ungodly  that  not  a  tenth  part  of  them  inquire  the 
meaning  of  Baptism,  let  alone  accepting  it  and  conducting 
themselves  in  a  manner  worthy  of  it.  Considering  the  pres- 
ent difficulty  of  maintaining  a  Christian  life,  even  with  the 
advantage  of  doctrine,  exhortation  and  Baptism,  v/hat  would 
be  the  case  with  those  who  should  neglect  Baptism  and  at- 
tendance upon  the  preaching  of  the  Word?     Surely,  Bap- 


338  LUTHER  ON  CHRISTIAN  EDUCATION. 

tism  and  instruction  are  unquestionably  a  blessing  and  a 
powerful  influence.  Necessarily  some  will  be  moved  there- 
by to  think  farther  than  does  an  unbaptized  pagan. 

5.  All  this  every  person  can  readily  see  and  understand 
from  the  fact  that,  at  present,  people  make  light  of  the 
Holy  Sacrament  of  the  body  and  blood  of  our  Lord,  as  if 
they  could  dispense  with  the  Holy  Supper  more  easily  than 
with  anything  else  on  earth.  Notwithstanding,  they  desire 
to  be  called  Christians,  and  fancy  that  deliverance  from  papal 
coercion  justifies  them  in  neglecting  this  Sacrament  and  in 
entertaining  the  notion  that  they  can  guiltlessly  dispense 
with  and  freely  despise  it.  Should  the  Sacrament  be  univer- 
sally abolished,  should  it  utterly  perish  from  the  earth,  they 
would  remain  unconcerned.  Their  present  conduct  is  evi- 
dence and  confession  of  the  devotion  and  desire  that  were 
theirs  when  they  went  to  the  Lord's  Supper  in  the  past, 
driven  by  the  pope,  and  of  the  excellent  Christianity  in 
those  days.  Their  conduct  also  demonstrates  what  good 
Christians  can  be  made  by  coercion.  The  object  of  the 
pope's  laws  were  compulsory  Christianity,  and  absolute 
hypocrites  and  unwilling,  craven  Christians  were  the  result. 
What  a  glad  and  welcome  guest  in  the  kingdom  of  heaven, 
is  the  coerced  Christian,  to  be  sure!  an  object  of  special 
attention  from  God!  He  will,  we  may  depend  upon  it,  re- 
ceive a  place  in  the  front  rank  of  angels — where  hell  is 
deepest. 

6.  But  I  fear  and  believe  that,  to  a  large  extent,  the 
responsibility  rests  upon  us  preachers,  pastors,  bishops  and 
shepherds.  We  permit  the  people  to  go  on  in  their  own 
fashion.  We  do  not  admonish  and  urge  them — are  not  per- 
sistent, as  our  office  requires.  We  slumber  as  forgetfully 
and  as  securely  as  they.  We  think :  Let  him  come  -who  will ; 
and  let  him  who  will,  stay  away.  Thus  there  is  error  on 
both  sides,  which  is  to  be  deplored. 

We  know  that  Satan  from  hell,  the  prince  of  this  world, 
untiringly  goes  about  with  his  angels  day  and  night  to  test, 
vex  and  hinder  both  ourselves  and  our  people,  and  to  deprive 
us  of  any  interest  in  and  desire  for  God's  service.    In  this 


BENEFITS  OF  THE  LORD'S  SUPPER.  339 

way,  he  endeavors  at  least  to  restrict  the  influence  of  Bap- 
tism and  the  Lord's  Supper,  of  the  Gospel  and  every  divine 
ordinance,  even  if  he  may  not  suppress  them  altogether. 
Therefore,  we,  opposing  him,  should  not  fail  to  consider 
ourselves  angels  and  guardians  in  the  place  of  our  Lord 
Christ.  As  such,  we  should  every  day  guard  the  people 
against  the  angels  of  the  devil.  We  should  zealously 
urge,  teach,  exhort  and  invite,  as  Paul  enjoins  upon  his  dear 
Timothy,  that  we  may  offer  some  little  resistance  to  the 
effrontery  wherewith  the  devil  makes  mischief  among  Chris- 
tians. 

7.  Therefore,  I  would  address  to  all  pastors  and  preach- 
ers, myself  included,  this  fraternal  request  to  give  diligent 
heed  to  the  people  whom  God  has  won  for  himself  through 
the  blood  of  his  Son ;  whom,  through  Baptism,  he  has  called 
and  brought  into  his  kingdom;  whom  he  has  committed  to 
us  and  for  whom  a  strict  account  shall  be  required.  Acts 
20,  28.  Of  this  we  are  all  aware.  If  we  who  are  in  office 
and  under  command  should  be  indifferent  and  indolent  in 
the  matter  of  the  Lord's  Supper,  we  should  have  to  wait  a 
long  time  for  the  people  to  approach  in  obedience  to  their 
own  prompting.  Indeed,  they  come  under  protest  now,  not- 
withstanding our  insistent  exhortations.  For  the  devil,  as 
previously  explained,  is  there  with  his  angels  to  hinder.  In 
any  event,  the  people  should  look  to  us  and  hear  our  word, 
not  we  to  them.  If  the  people  could  instruct  and  exhort 
themselves,  what  were  the  use  of  the  ministerial  and  pas- 
toral office?  Christ  might  have  retained  it  for  himself  in- 
stead of  establishing  it  at  such  sacrifice.  For  what  purpose 
have  we  our  office  if  we  do  not  desire  to  apply  ourselves  to 
instructing  and  exhorting  the  people?  Otherwise,  we 
should  not  be  better,  but  even  worse,  than  popes,  bishops, 
pastors  and  monks  have  been  hitherto,  who  have  resolutely 
refrained  from  caring  for  the  people  either  by  instruction 
or  exhortation. 

8.  True,  some  people,  as  I  well  know,  are  so  base  and 
hardened  that  in  their  case  all  instructions  and  exhortations 
are  useless.    What,  then,  are  we  to  do?    We  are  not  likely 


340  LUTHER  ON  CHRISTIAN  EDUCATION. 

to  meet  with  better  conditions  than  Christ  and  his  apostles, 
and  likewise  the  prophets.  In  Matthew  11,  17,  Christ  tells 
us  that  his  Jews  would  neither  dance  nor  mourn,  uncon- 
cerned whether  appeal  Vi^as  made  by  piping  or  tears.  And 
Paul  (2  Tim  4,  3)  tells  us :  "The  time  will  come  when  they 
will  not  endure  the  sound  doctrine."  However,  Paul  does 
not,  for  that  reason,  call  upon  us  to  cease  our  efforts,  but 
bravely  to  persist  whether  our  authority  is  recognized  or 
not.  We  are  well  aware  that  the  divine  office,  Word  and 
command  enjoin  us  to  instruct  and  to  exhort.  Such  efforts 
cannot  remain  fruitless,  according  to  Isaiah  55,  11,  even 
though  only  a  Zaccheus  or  a  publican  or  a  malefactor  upon 
the  cross  be  won.  Presumably,  there  are  still  a  few  who, 
being  exhorted,  will  remember  their  Baptism,  and  not  de- 
spise a  sacrament  freely  bestowed  by  Christ  and  purchased 
with  a  great  price.  Their  example  may  finally  jar  the 
indifference  of  our  unpolished,  rude,  licentious  Christians 
and  excite  them  to  something  better,  as  one  knife  whets 
another. 

9.  I  do  not  mean  to  be  understood  as  advising  that  the 
people  be  driven  to  the  Holy  Supper  at  fixed  seasons  and 
on  certain  days.  Such  was  the  way  of  popery.  Thereby  the 
pope  has  secured  for  himself  and  his  ministers  days  of  ease 
and  indolence.  Effort  in  instructing  the  people  and  thus 
urging  the  Sacrament  upon  them  was  unnecessary.  Con- 
straint and  force  were  brought  to  bear  upon  their  con- 
sciences, with  the  result  that  they  ran  to  the  Sacrament,  but 
without  pleasure  and  devoid  of  desire,  unbenefited  and  un- 
blessed. Thus  they  made  a  sacrament  to  be  received  in 
faith  a  human  work  whereby  to  acquire  merit.  Nor  could 
the  devil  have  devised  a  tighter  and  stronger  grip  with 
which  completely  to  throttle  the  Sacrament,  than  such  reg- 
ulations. The  appearance  and  the  shell  remain,  but  the  life 
and  the  kernel  have  been  taken  away,  while  none  cared. 
Though  it  has  been  turned  into  a  sacrifice  and  work  of  man, 
it  is  still  called  a  Sacrament  of  Christ. 

10.  But  the  office  of  the  ministry  certainly  has  not  been 
established  by  God  for  the  purpose  of  creating  presumptu- 


BENEFITS  OF  THE  LORD'S  SUPPER.  341 

ous,  lazy  preachers  and  unwilling,  craven  Christians.     He 
who  is  not  a  cheerful  and  willing  Christian  and  communi- 
cant may  stay  away  from  the  Sacrament  and  run  to  the  place 
of  his  choice.    God  desires  no  compulsory  service,  and  "God 
loveth  a  cheerful  giver,"  as  Paul  says,  2  Cor  9,  7.     The 
Lord's  Supper  has  been  instituted  rather  to  lead,  invite  and 
draw  the  people,  influencing  them  to  come  willingly  and 
cheerfully;  indeed,  they  should  hasten  to  the  Holy  Supper 
and  strive  and  press  for  it  with  effort.    This  is  what  Christ 
means  when  he  says  in  Matthew  11,  12:  "Heaven  suffereth 
violence,  and  men  of  violence  take  it  by  force."    He  spurns 
those  languid,  disgusted,  sated  souls,  but  he  welcomes  the 
hungry  and  thirsty  souls  who  strive  and  wrestle  to  obtain 
the  kingdom.     "Blessed  are  they  that  hunger  and  thirst 
after  righteousness ;  for  they  shall  be  filled,"  Mt  5,  6. 

11.     Therefore,  I  desire  to  supply  the  pastors  and  preach- 
ers with  arguments  to  use  in  exhorting  and  inviting  their 
people  to  the  Sacrament.     I  will  point  out  a  number  of 
mcentives  to  the  people  for  going  to  the  Lord's  Supper  will- 
ing and  uncoerced  and  receiving  it  with  joy.     I  have  done 
the  same  before,  in  the  Catechism.     Those  preachers  who 
can  do  better  have  no  need  of  this  sermon.     May  it  suffice 
that  I  have  given  them  this  admonition.    The  other  and  not 
superior  preachers  are  asked  to  make  a  note  of  one  point  or 
another,  or  to  read  to  the  people  such  sections  as  they  see 
fit,  word  by  word,  in  order  that  this  Holy  Sacrament  may 
be  lifted  up  from  its  fallen  and  despised  condition.     I  will 
divide  my  arguments  into  two  classes.     My  first  argument 
relates  to  Christ  himself;  my  second  to  those  of  us  who  de- 
sire to  be  Christians. 

FIRST  REASON  FOR  PARTAKING  OF  THE  LORD'S 
SUPPER  IS  THE  GLORY  IT  GIVES  GOD. 

I.     What  Man  Does  in  the  Sacrament  for  God. 

12.     A  Christian  should  certainly  be  conscious  of  the  fact 
that  this  Sacrament  was  not  devised  and  invented  by  man 
but  was  instituted  and  established  by  Christ,  according  to 
the  will  and  command  of  his  Father.    Not  for  dogs,  not  for 


342  LUTHER  ON  CHRISTIAN  EDUCATION. 

swine,  not  for  things  of  wood  or  stone,  but  for  use  by  us 
Christians  it  has  been  instituted,  and  that  by  love,  great, 
warm  and  unfathomable.  Wherever  a  Christian  heart  dwells 
upon  this  thought,  how  is  it  possible  for  that  heart  to  fail  to 
be  stirred  with  devotion  and  to  long  eagerly  and  lovingly  for 
the  Sacrament,  craving  it  without  constraint  and  law?  The 
heart  that  is  a  stranger  to  such  devotion  is  devoid  of  every 
spark  or  drop  of  Christian  sentiment.  If  it  refuses  to  be- 
lieve that  Christ  instituted  this  Sacrament  and  enjoined  it 
upon  us,  much  less  that  he  established  it  for  us  in  fervent, 
unfathomable  love,  it  is  unquestionably  an  unchristian, 
Turkish,  heathen  heart.  Where  anything  like  the  wonder- 
ful truth  is  really  believed,  the  heart  cannot  remain  indiffer- 
ent, indolent,  contemptuous. 

13.  Therefore,  let  everyone  look  to  himself  and  examine 
his  own  heart.  In  the  first  place,  to  find  if  he  believes  that 
Christ,  God's  Son,  did  institute  this  Sacrament,  to  leave  with 
mankind ;  second,  to  learn  if  he  believes  that  unfathomable 
love  prompted  Christ  to  manifest  such  warmth  and  devotion 
toward  him.  If  you  do  not  so  believe,  you  may  know  you 
are  not  a  Christian,  but  a  renegade,  an  accursed  heathen  and 
Turk.  You  ignore  altogether  Christ  and  his  command,  his 
love  and  his  devotion,  and  you  conduct  yourself  as  if  the 
Holy  Supper  were  altogether  fiction  and  folly.  But  if  you 
do  believe,  such  faith  will  preach  to  you  in  your  heart  thus : 
"You  claim  to  be  a  Christian  and  know  that  it  is  Christ's 
command  and  appointment  to  partake  of  this  Sacrament; 
but  you  put  it  off  half  a  year,  a  whole  year,  three  years  and 
longer.  Do  you  hear,  my  lord?  How  does  such  conduct 
agree  with  the  profession  of  a  Christian?  Are  not  these 
things  true?"  The  effect  of  a  sermon  of  this  import  will  be 
to  make  you  ashamed  and  afraid  of  yourself.  Lacking  such 
preaching  within  your  heart,  you  lack  faith  in  the  Sacrament 
as  Christ's  institution,  and  your  lips  lie  when  they  profess 
this  faith.  In  that  case,  you  are  a  heathen  twice  over,  and 
worse  than  any  Turk ;  for  you  do  not  believe,  which  alone  is 
enough  to  make  you  a  heathen,  and  in  addition  you  lie  when 
you  profess  to  believe. 


BENEFITS  OF  THE  LORD'S  SUPPER.  343 

14.  Njfou  observe  and  are  constrained  to  admit,  then, 
that  a  wicked  life,  every  falsehood,  all  contempt  for  divine 
order,  all  indolence,  indifference  and  coldness  toward  the 
Lord's  Supper,  also  ingratitude  and  disregard  for  the  love 
of  Christ  toward  us,  emanate,  each  and  all,  from  the  unbelief 
of  the  heart  denying  that  from  this  Sacrament  Christ's  love 
and  his  warm  interest  speak. "That  which  does  not  enlist 
the  faith  of  the  heart  cannot  enlist  its  esteem,  honor,  love 
or  praise.  And  whatever  we  spurn,  neglect  or  forget,  to 
that,  by  the  same  token,  we  deny  regard,  faith  and  interest. 
Again,  whatever  we  believe  and  accept  as  true,  that  we 
cannot  treat  with  indifference,  whether  it  be  good  or  bad. 
If  it  is  good,  the  heart  loves  and  craves  it;  if  it  is  evil,  the 
heart  fears  and  deprecates  it.  Our  experience  shows  the 
analogy  to  hold  even  in  the  case  of  false  faith  and  supersti- 
tion; for  instance,  where  fear  is  entertained  though  there 
is  nothing  to  be  feared,  and  joy  though  there  is  no  occa- 
sion for  it.    Such  a  live  and  active  thing  is  faith. 

15.  Let  preachers  be  careful  to  so  well  present  this  first 
reason  to  the  people  that  they  fail  not  to  fully  recognize 
this  Sacrament  as  God's  gracious  and  fatherly  appointment 
in  behalf  of  mankind.  We  hereby  coerce  no  one  in  a  matter 
of  faith.  We  merely  point  out  something  which  faith  can- 
not ignore  so  that  a  Christian  may  know  what  faith  is  and  to 
what  it  clings,  lest  his  Christian  name  and  appearance  be  oc- 
casion for  self-deception,  and  he  profess  Christianity  when  in 
reality  he  is  an  infidel  and  a  heathen,  yes,  worse  than  these. 
Should  one  herein  deny  Christ,  desiring  to  be  an  infidel  and 
to  remain  in  unbelief,  we  let  him  pass  on  his  w^ay  without 
restraint;  nor  do  we  interest  ourselves  in  him  beyond  in- 
forming him  that  "he  that  believeth  not  hath  been  judged 
already,"  John  3,  18.  He  shall  find  in  due  time  one  who 
will  judge  and  constrain  him.  As  for  us,  we  are  excused, 
for  we  have  done  our  duty.  Not  for  pleasure  or  as  a  useless 
device  did  God  institute  and  establish  this  Sacrament. 
Hence  he  will  not  suffer  it  to  remain  despised,  barren  and 
unappropriated;  still  less  does  he  permit  it  to  be  regarded 


344  LUTHER  ON  CHRISTIAN  EDUCATION. 

ss  unnecessary  and  insignificant.     He  requires  us  to  appro- 
priate it  and  to  turn  it  to  account. 

16.  Even  were  it  a  Sacrament  so  worthless  as  to  minister 
neither  to  our  benefit  nor  our  necessity,  as  to  offer  neither 
grace  nor  strength;  v.^ere  it  a  mere  command,  or  law,  of 
God,  who,  in  the  exercise  of  that  divine  pov/er  which  claims 
us  as  subjects  and  to  which  we  ov/e  obedience,  should  re- 
quire us  to  observe  it — even  then  the  very  fact  of  its  being 
a  commandment  would  be  sufficient  to  prompt  and  impel 
us  not  to  despise  the  rite,  but  rather,  solemnly  and  in  loyal 
obedience,  faithfully  to  make  use  of  and  highly  honor  it. 
Nothing  is  greater  or  more  sublime  than  what  God  enjoins 
and  commands  through  his  Word.  However,  the  Sacrament 
is  not  v/orthless,  nor  mere  command  to  be  obej'ed  regardless 
of  its  relation  to  our  v/elfare  or  necessity.  It  could  have 
been  said  of  the  sacrifices  and  public  rites  of  the  Jews  that 
they  ministered  neither  to  the  benefit  nor  to  the  necessity 
of  the  people,  yet  the  Jews  were  compelled  to  observe  them 
as  mere  drudgery,  as  laborious  duty,  and  in  spite  of  their 
tendency  to  burden  and  restrict  the  people  after  the  man- 
ner of  serfs  or  bondmen  of  temporal  governments.  But  the 
Holy  Supper  is  a  Sacrament  of  grace,  replete  with  saving 
benefit  and  innumerable  and  unutterable  blessings.  In  con- 
sequence, it  should  not  only  escape  contempt  and  oblivion; 
it  should  receive  the  greatest  honor,  as  it  demands  the  most 
faithful  use. 

17.  The  reason  it  commands  such  reverence  is  explained 
in  part  by  the  fact  v/e  bring  first  to  your  attention,  that 
Christ  has  instituted  this  Sacrament  as  a  mem.orial  of  him- 
self, according  to  his  words,  "This  do  in  remembrance  of 
me."  Notice  the  word  "remembrance"  and  consider  it 
v/ell.  It  contains  much  food  for  thought  and  will  supply 
you  with  powerful  impulses.  I  do  not  speak  now  of  the 
Sacrament  as  a  contribution  to  our  necessity  and  profit,  but 
as  a  contribution  to  the  honor  of  God  and  of  Christ,  for 
whose  divine  glory  and  service  we  are  required  faithfully  to 
use  and  to  reverence  it.  You  are  given  to  understand  that 
Christ  has  bound  up  with  this  Sacrament  the  divine  homage 


BENEFITS  OF  THE  LORD'S  SUPPER.  345 

and  glory  which  are  his  due,  since  he  desires  to  be  remem- 
bered therein.  Now,  what  does  it  mean  to  "remember" 
Christ  but  to  extol  the  grace  and  goodness  bestowed  on  us 
through  him ;  to  hear  the  message  concerning  this  blessing 
and  to  proclaim  its  praise,  glory  and  honor.  All  the  glory, 
all  the  service,  which  are  God's  due,  have  been  delegated  to 
and  bound  up  with  Christ.  Apart  from  Christ,  no  honor 
and  service  for  himself  can  be  rendered ;  apart  from  Christ 
he  recognizes  no  honor  and  service,  and  absolutely  refuses  to 
be  anybody's  God.  For  this  reason  he  has  repudiated  and 
set  aside  his  own  service  which  of  old  was  enjoined  through 
the  law  of  Moses,  together  with  all  other  forms  of  worship 
throughout  the  world,  however  grand,  beautiful,  hoary  and 
sublime. 

18.  Now,  every  man  claims  to  possess  the  necessary 
desire  and  devotion  to  honor  the  sufferings  of  Christ  and 
to  render  God  service,  one  proposing  this,  another  that; 
one  running  upon  a  pilgrimage  to  Rome,  another  becoming 
a  monk,  a  third  fasting — but  who  can  enumerate  all  the  dif- 
ferent ways  of  serving  God  chosen  through  the  devil's 
inspiration  and  men's  own  misdirected  zeal?  For  this  rea- 
son the  sublime,  beautiful  service,  the  m.emorial  and  praise 
of  the  passion  of  Christ,  has  been  obscured  and  relegated  to 
oblivion.  And  yet,  this  service  has  been  instituted  by  God 
and  declared  an  object  of  his  pleasure ;  and  according  to  the 
very  purpose  of  its  institution,  it  can  never  be  exhausted  and 
overdone.  For  who  can  sufficiently  remember  God?  Who 
can  praise  God  too  much?  Who  can  thank  him  too  much? 
Who  can  lavish  too  much  honor  upon  the  sufferings  of 
Christ? 

19.  Why  did  we  frenzied  saints,  in  our  disgraceful  in- 
fatuation, conduct  ourselves  as  if  this  Sacrament  were  not  a 
divine  service,  or  as  if  we  had  exhausted  it  and  fulfilled  its 
terms  long  ago?  In  addition  to  it,  and  over  and  above  it, 
we  established  many  shameful,  disgusting,  offensive  services 
based  upon  our  own  misdirected  zeal  and  self-chosen  works, 
filling  the  world  with  them.  And  the  Holy  Supper,  the  true 
service  of  God,  has  been  set  aside,  blasphemed  and  maligned. 


346  LUTHER  ON  CHRISTIAN  EDUCATION. 

If  you  desire  to  render  a  precious,  noble  service  to  God,  and 
duly  to  honor  the  passion  of  Christ,  bethink  yourself  of  the 
Sacrament  and  partake  of  it.  That  is  his  memorial.  There- 
with his  praise  and  honor  are  bound  up. 

20.  Such  memorial  is  apparently  a  very  humble  service 
to  God.  There  is  no  show  of  garment,  ceremony  and  archi- 
tecture filling  eye  and  ear.  The  only  agent  at  work  is  the 
spoken  Word.  The  Word  may,  upon  earth,  be  lowly  es- 
teemed; but  no  eye  can  see,  no  ear  can  hear,  no  heart  can 
comprehend  its  worth  and  sublimity  in  the  eyes  of  God  and 
his  angels.  God's  Word  and  work  at  first  but  feebly  im- 
press. Hence  they  require  application  and  meditation. 
He  who  fulfils  these  conditions  will  come  to  realize  their 
greatness.  God  himself  says :  "Whoso  off ereth  the  sacrifice 
of  thanksgiving  glorifieth  me,"  Ps  50,  23.  If  this  means  any- 
thing, it  means:  The  sacrifice  of  thanksgiving  is  the  be- 
stowal of  divine  honor;  through  that  I  am  received  and  em- 
braced as  God.  On  the  other  hand,  the  sacrifices  prompted 
by  work-righteousness  deprive  God  of  his  divine  honor, 
transform  him  into  an  idol,  rob  him  of  his  divinity.  He 
who  will  not  render  thanksgiving,  but  takes  his  stand  upon 
merit,  has  no  God.  Inwardly  in  his  heart,  outwardly  in  his 
works,  he  reconstructs  the  true  God  while  retaining  the 
name.  How  often  does  God  in  Isaiah  protest,  how  severely 
in  the  first  commandment  warn,  against  constructing  other 
gods,  against  reconstructing  himself ! 

21.  Would  you  construct  a  god?  Come  and  hear;  God 
desires  to  teach  you  the  unfailing  art  of  making  not  an  idol, 
but  of  making  the  true  God  to  be  your  very  own.  Not  as 
if  you  could  create  his  divine  substance — that  is  and  ever 
remains  uncreated — but  you  can  make  him  to  be  your  God ; 
he,  true  God  in  himself,  may  truly  become  God  also  to 
you,  you,  you!  This  art  is  simply  and  effectively  taught 
in  the  words,  "This  do  in  remembrance  of  me."  Learn 
to  remember  him.  Receive,  proclaim,  praise  and  laud  the 
tidings  of  the  grace  manifested  in  Christ,  and  thank  him  for 
it.  So  doing,  you  confess  with  heart  and  mouth,  with  eyes 
and  ears,  with  body  and  soul,  that  you  have  given  God  noth- 


BENEFITS  OF  THE  LORD'S  SUPPEP  347 

ing,  that  you  can  give  him  nothing,  but  that  everything  you 
have  has  been  received  from  him,  especially  eternal  life  and 
infinite  righteousness  in  Christ. 

22.  This  effected,  you  have  truly  made  him  your  God; 
by  this  confession  his  divine  honor  is  maintained.  A  true 
God  is  he  who  gives  but  does  not  take ;  who  renders  aid,  but 
does  not  require  it;  who  teaches  and  governs,  but  needs 
neither  instructions  nor  direction.  In  short,  that  is  the  true 
God  who  accomplishes  and  gives  everything,  who  needs 
none  to  help  him,  and  who  in  everything  acts  from  sheer 
mercy  for  the  unworthy  and  undeserving,  yes,  for  the  con- 
demned and  lost,  without  looking  for  merit.  This  is  the 
remembrance,  the  praise,  the  honor,  which  he  asks. 

23.  Such  divine  service  is  indeed  devoid  of  pomp.  It 
does  not  satisfy  the  carnal  vision,  but  it  does  satisfy  the 
heart,  which  otherwise  neither  earth  nor  heaven  can  satisfy. 
And  when  the  heart  is  satisfied,  also  eyes  and  ears,  lips  and 
nostrils,  in  short — body  and  soul  with  all  the  members,  will 
be  satisfied.  The  members  adjust  themselves  to  the  heart, 
and  the  whole  body  is  but  as  a  tongue  vocal  with  praise  and 
thanks  toward  God.  Ah,  that  service  is  an  ornament  and 
gem  far  different  from  golden  caskets;  yes,  from  imperial, 
regal  and  papal  crowns.  The  gems  and  the  splendor  of  all 
the  world  are  mere  offal  compared  to  this  precious  memorial 
of  Christ,  the  Sacrament.  One  thought  in  this  service  has  a 
clearer,  sweeter,  stronger  tone  than  all  the  drums,  trumpets, 
organs,  bells  and  musical  instruments  of  every  nature  sound- 
ing in  symphony  and  in  their  strongest  notes.  Indeed,  it  is 
a  sound  and  song  far  different  from  any  on  earth.  As  it 
falls  upon  the  ear  from  without,  its  volume  is  feeble  enough ; 
but  coming  from  the  heart,  its  power  is  such  that  every 
creature  seems  to  echo  it  and  all  melodies  of  men  are  deaf 
and  mute  in  comparison. 

24.  Moses'  song  (Ex  15,  2)  clearly  informs  us  that  to 
praise  and  thank  God  is  the  same  as  to  honor  and  exalt  God : 
"This  is  my  God,  and  I  will  praise  him ;  my  father's  God,  and 
I  will  exalt  him."  Behold  here  how  you  may  render  your  God 
beautiful;  how  adorn,  exalt  and  beautifully  deck  him;  how 


348  LUTHER  ON  CHRISTIAN  EDUCATION. 

garland  and  crown  him  and  how  array  him  in  bracelets  and 
chain.  You  require  neither  money  nor  brass  for  it.  All 
you  need  is  to  believe  with  your  heart,  to  magnify  with  the 
lips,  to  hear  his  grace  and  his  praise  with  the  ears,  and  to 
do  the  things  above  mentioned.  What  else  is  to  be  expected 
of  him  who  refuses  thus  to  honor  and  exalt  God  than  that, 
blinded  and  deranged  by  the  devil's  power,  he  should  pro- 
ceed to  adorn  images  of  wood  and  stone  instead,  to  deck 
boards  and  walls,  to  decorate  altars  and  churches,  to  array 
the  mass-saying  priests  in  gold  and  silk,  and  to  devote  his 
entire  substance  to  endowments,  convents,  pilgrimages  and 
other  modes  of  worship,  false,  accursed  and  self-devised? 
Not  that  I  object  to  the  outward  adornment.  What  I  do 
object  to,  however,  is  its  being  palmed  off  as  worship,  and 
especially  its  interference  with  and  eclipse  of  this  true  form 
of  worship.  It  must  be  made  to  promote  and  subserve  the 
true  method  of  rendering  thanks  to  God  or  it  is  accursed, 
together  with  all  performances  and  merits  whereby  God'ts 
grace  i^  to  be  earned  or  purchased. 

25,  Were  the  remembrance  of  Christ  the  only  argument 
for  this  Sacrament  and  the  only  benefit  to  be  derived  from 
it,  that  alone  should  be  enough  to  prompt  your  participation. 
Should  not  your  heart  say  to  you :  "Although  I  derive  no 
advantage  from  the  Holy  Supper  I  will  go,  to  praise  and 
glorify  God ;  will  maintain  his  divine  honor ;  will  aid  in  mak- 
ing him  truly  God.  If  I  cannot  or  may  not  preach,  I  will 
be  a  hearer.  The  hearer  also  aids  in  rendering  to  God 
thanks  and  praise ;  for  there  could  be  no  preacher  without  a 
hearer.  Even  if  I  am  unable  to  hear,  I  will  still  be  among 
the  hearers ;  I  will  perform  the  act  of  conveying  thither  my 
body,  my  members,  that  I  may  be  where  God  is  praised  and 
honored.  And  if  I  cannot  do  more,  I  will  do  this  much :  I 
will  receive  the  Sacrament  for  the  purpose  of  confessing  and 
testifying  that  I,  too,  am  found  among  those  v/ho  praise  and 
glorify  God ;  to  the  praise  of  my  God  I  will  receive  it.  This 
reception  shall  be  my  remembrance  of  him;  thereby  I  will 
call  to  mind  his  grace,  and  render  thanks  for  the  mercy  man- 
ifested in  Christ." 


BENEFITS  OF  THE  LORD'S  SUPPER.  349 

26.  It  is  not  a  slight  privilege  to  be  a  happy  member  of  a 
throng  that  praises  and  blesses  God.  The  patriarchs  oft 
sighed  for  the  opportunity.  "How  I  went  with  the  throng, 
and  led  them  to  the  house  of  God,  with  the  voice  of  joy  and 
praise,  a  multitude  keeping  holyday,"  Ps  42,  4.  And  in  the 
beautiful  song  of  praise,  the  one  hundred  and  eighteenth 
Psalm,  we  read  (verse  15)  :  "The  voice  of  rejoicing  and 
salvation  is  in  the  tents  of  the  righteous."  Many  similar 
utterances  are  recorded.  He  who  is  one  of  such  a  throng, 
unless  false  of  heart,  has  a  part  in  all  its  praise  and  thanks- 
giving. What  desperate  baseness,  to  be  able  to  render 
such  service  and  honor  unto  God,  without  cost  and  sacrifice 
to  one's  self — since  nothing  is  required  but  an  ear  to  hear, 
lips  to  receive,  a  heart  to  render  praise — and  yet  to  refuse 
God  this  devotion !  Indeed,  to  find  a  company  united  for  the 
purpose  of  praising  and  glorifying  God,  and  to  share  in  such 
sacred  fellowship,  you  should  be  willing  to  "sue  to  the  end 
of  the  world. 

27.  How  we  used  to  run  to  the  graves,  the  garments  and 
bones  of  the  saints !  Pilgrimages  were  made  to  Rome,  Jeru- 
salem and  to  St.  James  for  the  purpose  of  looking  at  mere 
stones,  at  bones,  wood  and  earth,  while  Christ  received  not 
even  a  thought.  Through  the  Holy  Supper,  Christ  himself, 
his  very  body  and  blood,  is  present  in  your  own  village  or 
city.  Here  lives  his  memory,  his  praise  and  honor,  and  you 
have  no  desire  to  take  part  in  thanking  and  praising  him? 
Certainly,  then,  you  are  neither  Christian  nor  even  human, 
but  a  devil  or  a  demon. 

28.  It  would  not  be  meet  for  such  scoffers  and  renegades 
to  escape  the  penalty  of  being  possessed,  deceived  and  se- 
duced by  the  devil  and  never  having  the  Holy  Supper 
brought  to  their  knowledge  and  attention  again.  They  de- 
serve to  have  for  teachers  fanatics,  to  whom  the  Sacrament 
is  but  bread  and  wine,  who  remove  the  kernel  and  give  them 
the  shell:  or  Papists,  who  treat  the  Sacrament  as  a  sacrifice 
or  as  traffic  whereby  to  dispense  forgiveness  of  sin  and  help 
in  every  trouble ;  who  make  a  farce  of  it  by  placing  it  in  a 
pyx  or  ciborium  and  carrying  it  in  processions  and  parades ; 


350  LUTHER  ON  CHRISTIAN  EDUCATION. 

who  withhold  the  cup,  thus  working  untold  harm  but  no 
blessing.  And  for  all  such  performances  money  and  treasure 
is  exacted,  enabling  these  teachers  to  rank  in  wealth  with 
emperors,  kings  and  princes.  Quite  right!  "With  the  per- 
verse thou  wilt  show  thyself  froward."  Ps  18,  26.  Why 
did  the  scoffers  despise  this  service,  a  memorial  of  Christ — 
a  service  sublime,  beautiful  and  impressive,  and  to  be  had 
without  cost  and  effort  to  themselves?  Very  well!  let  them 
take  the  shell,  to  their  own  injury  in  body  and  soul,  property 
and  honor.    They  receive  what  they  desire. 

29.  He,  however,  who  remembers  Christ  in  the  manner 
counseled  above,  and  honors  his  passion,  is  safeguarded 
against  error  and  devilish  delusions  of  every  kind.  He 
sacrifices  neither  money  nor  effort,  and  yet  gains  infinite 
benefits.  He  serves  and  honors  God  in  two  ways.  In  the 
first  place,  he  does  not  despise  God's  institution  and  order, 
but  observes  it  with  humility  and  joy.  God  undoubtedly  re- 
ceives such  honor  gladly,  since  he  has  instituted  the  Holy 
Supper  to  be  appropriated,  and  not  to  be  neglected.  Cer- 
tainly he  cannot  be  delighted  when  man  does  not  approach 
and  receive  it.  Such  neglect  means  to  charge  God  with  the 
folly  of  instituting  unnecessary  ordinances,  and  with  un- 
certainty as  to  what  we  need,  and  to  liken  him  to  a  huckster 
who  carries  about  and  offers  for  sale  faulty  and  worthless 
merchandise.  Who  can  calculate  the  dishonor  inflicted  upon 
God  and  our  Lord  Christ  by  the  single  fact  of  the  contempt 
heaped  upon  the  Holy  Supper  when  it  is  suffered  to  remain 
ineffective  and  unused?  And  still,  the  offenders  want  to  be 
Evangelical  and  not  Popish.  He  who  retrieves  from  dis- 
honor the  Holy  Sacrament  or  lends  his  efforts  to  that  end ; 
he  who  refuses  to  dispense  with  the  divine  institution,  but 
honors  and  makes  use  of  it,  shall,  in  turn,  receive  honor  from 
God.  "Them  that  honor  me  I  will  honor,  and  they  that 
despise  me  shall  be  lightly  esteemed."     1  Sam  2,  30. 

30.  In  the  second  place,  he  who  partakes,  honors  God  by 
celebrating  and  aiding  in  the  perpetuation  of  this  memorial 
of  Christ,  by  proclaiming,  praising  and  blessing  the  grace 
manifested  by  Christ,  through  his  suffering,  to  us  poor  sin- 


BENEFITS  OF  THE  LORD'S  SUPPER.  351 

ners.  As  a  memorial  to  him,  the  Lord's  Supper  has  been  in- 
stituted by  God.  He  has  bound  up  with  it  his  own  honor, 
for  in  Christ  alone  he  desires  to  be  acknowledged  and  wor- 
shiped as  our  God.  It  was  explained  above  that  the  great- 
ness of  the  praise  here  rendered  and  the  sublimity  of  the 
service  here  engaged  in,  is  due  to  the  purpose  they  serve  in 
perpetuating  God's  glory  and  establishing  his  divinity.  Con- 
versely, God  will  honor  him  who  honors  his  Sacrament ;  he 
will  make  him  like  himself  and  raise  him  to  divine  sonship. 
Who  can  estimate  the  good  resulting  from  thus  glorifying 
and  serving  God?  The  communicant  does  more  than  bless 
and  glorify  God  in  Christ,  though  that  is  the  principal  pur- 
pose of  this  divine  institution :  he  confesses  his  Lord  Jesus 
Christ  publicly  and  before  all  the  world;  he  confesses  the 
fact  that  he  is  a  disciple  and  desires  to  continue  one.  Thus, 
by  one  act  he  performs  the  two  supreme  functions  of  a  true 
priest  of  God. 

3L  In  thanking,  praising  and  glorifying  God,  he  per- 
forms the  fairest  sacrifice,  the  highest  service,  the  finest 
work — a  thank-offering.  So  far  as  the  Holy  Supper  is  a 
confession  before  men,  the  communicant  proclaims  Christ 
and  teaches  faith  in  him.  Thereby  he  helps  to  spread  and 
preserve  the  Kingdom  of  Christ,  strengthens  the  influence 
of  Gospel  and  Sacrament  and  aids  in  the  conversion  of  sin- 
ners and  in  storming  the  devil's  kingdom.  To  sum  up,  what- 
ever is  accomplished  in  the  world  through  the  teaching  of 
the  Word,  is  accomplished  in  part  by  the  communicant  as 
participant  in  the  work.  But  who  can  recount  the  good  thus 
effected? 

32.  On  the  other  hand,  the  wretchedness  of  those  people 
who,  too  sluggish  and  indolent  to  use  the  Holy  Supper, 
heap  contempt  upon  it,  is  to  be  noted.  Looking  at  the  very 
reverse  of  the  virtues  above  enumerated,  they  will  be  able 
to  recognize  and  appreciate  their  baseness.  First,  they  dis- 
honor God  in  the  matter  of  his  own  institution,  charging 
him  with  folly  for  appointing  an  unnecessary  service.  Ay, 
in  not  believing  this  sacred  service  his  divine  appointment 
and  gracious  institution,  they  decry  him  as  a  liar  and  un- 


352  LUTHER  ON  CHRISTIAN  EDUCATION. 

trustworthy.     Unbelief  is  nothing   but  the  blasphemy   of 
making  God  a  liar. 

33.  Again,  they  who  do  not  partake  despise  the  memorial 
of  Christ,  which  the  Holy  Supper  is,  according  to  divine 
appointment.  Neither  do  they  honor  the  passion  of  Christ ; 
they  do  not  thank  him  for  his  sufferings,  but  are  guilty  of 
the  base  vice  of  ingratitude.  And  still  worse,  apparently, 
it  is  only  v/ith  positive  aversion  that  they  hear  of  the  grati- 
tude and  honor  due  Christ  for  his  passion;  and  evidently 
they  dislike  to  be  present  at  the  service  of  praise  and  thanks- 
giving. Thus,  as  we  have  seen,  they  rob  God  of  his  divine 
honor ;  they  repulse  him  and  will  not  permit  him  to  be  their 
God;  nor  do  they  desire  that  he  be  recognized  as  God  in 
Christ.  So  far  as  they  are  concerned,  Christ's  passion  and 
all  the  glory  of  God  might  be  discredited  and  absolutely 
ignored  throughout  the  world,  and  devils  might  become  our 
gods.  They  do  not  inquire  how  to  honor  the  suffering  of 
Christ,  how  his  memory  is  to  be  preserved  and  his  Word 
proclaimed,  nor  how  God  may  be  known.  This  is  worse 
than  to  throw  dirt  at  the  image  of  God  or  to  treat  with  dis- 
respect the  person  of  Christ. 

34.  Moreover,  they  set  a  wretched  example  for  others, 
becoming  responsible  for  all  who,  following  their  example, 
likewise  neglect  and  despise  the  Holy  Supper.  For  these,  in 
turn,  Christ's  memory  perishes,  his  passion  is  rendered  in- 
effective, and  finally  the  Christian  faith  is  destroyed.  Then, 
think  of  the  blessings  the  non-communicants  neglect  and 
turn  aside.  They  render  no  thank-offering  to  God.  They 
fail  to  confess  Jesus  Christ.  They  do  not  teach,  encourage 
and  reprove  their  neighbor  by  act  and  example.  They  with- 
hold from  God  the  thank-offering  due  him.  They  deny 
Christ.  They  lead  their  neighbor  astray.  Would  it  be  any 
wonder  if  God  should  give  only  devils  dominion  over  us,  and 
pestilence,  war,  famine,  bloodshed  and  wretchedness  should 
be  the  order  of  the  day?  The  dishonor  and  contempt  heaped 
upon  God  in  the  disregard  of  the  Lord's  Supper  are  so 
enormous,  and  the  horrible  and  accursed  ingratitude  among 
our  Christian  people  has  attained  to  such  dimensions,  that 


BENEFITS  OF  THE  LORD'S  SUPPER.  353 

the  Turks  and  Tartars  and,  allied  with  them,  all  the  devils, 
could  not  inflict  adequate  punishment  for  its  baseness. 

35.  The  Jews  felt  in  duty  bound  to  praise,  bless  and  thank 
God  with  great  devotion  year  after  year  for  effecting  their 
departure  and  deliverance  from  Egypt  and  their  passage 
through  the  Red  Sea.  The  blessed  prophets  can  nowhere 
sufficiently  exalt  and  commemorate  this  wonderful  work  of 
God.  And  we  gentiles  who  used  to  be  the  devil's  own,  abso- 
lutely, without  just  claim  upon  Christ  and  without  even  the 
knowledge  of  him,  have  attained  to  such  grace  and  honor  as 
to  share  in  his  work  of  redemption.  Not  from  Egypt  has  he 
redeemed  us,  not  from  the  Red  Sea,  but  from  sin,  death,  hell, 
devils,  God's  wrath  and  all  wretchedness.  Not  into  the  ma- 
terial Canaan  did  he  bring  us,  but  into  an  everlasting  right- 
eousness, into  life,  into  heaven,  into  grace  and  to  God  him- 
self. And  all  this  not  through  Moses  and  angels,  but 
through  himself.  Bitter  enough  was  his  toil.  He  dripped 
bloody  perspiration ;  his  heart  within  him  melted  like  wax ; 
on  the  cross  he  surrendered  his  life;  for  us  he  wept  and 
groaned;  for  us  he  received  the  malignant  taunts  of  blas- 
phemy. Oh,  what  heart  is  able  to  conceive  such  love,  grace 
and  mercy !  what  tongue  able  to  describe  them ! 

36.  And  for  all  this  should  he  have  deserved  from  those 
in  whose  behalf  it  came  to  pass,  no  more  recognition  and 
honor  than  to  be  unremembered,  although  we  sit  among 
those  who  celebrate  his  memorial  feast  with  thanksgiving; 
to  have  men  refuse  to  be  reminded  of  him ;  refuse  to  receive 
the  Holy  Supper  to  his  glory,  and  allow  him  to  be  present 
in  the  Sacrament  to  no  purpose?  His  invitation  is  per- 
mitted to  fall  upon  listless  ears,  and  in  the  meantime  we  in- 
dulge in  gluttony,  intemperance  or  even  more  grievous 
offenses.  It  is  a  wonder  that  the  sun  has  not  become 
coal-black  long  ago.  No  leaf  should  grow  on  earth,  no 
blade  of  grass;  no  drop  of  water  or  trace  of  air  should  re- 
main in  existence  in  the  face  of  such  inhuman  ingratitude. 
Wicked  were  the  Jews  who  crucified  him — but  more  wicked 
are  we  gentiles,  spurning  his  passion  with  an  ingratitude 
measured  by  our  refusal  to  keep  alive  his  memory  by  ob- 


354  LUTHER  ON  CHRISTIAN  EDUCATION. 

servance  of  the  Holy  Supper.  O  pope,  O  bishops,  O  soph- 
ists, O  monks,  O  mass-priests,  what  have  you  done !  All  the 
responsibility  rests  upon  you.  You  have  made  of  the  Holy 
Supper  a  sacrificial  mass  and  a  human  work.  Thus  have 
you  concealed  from  and  deprived  the  people  of  the  proper 
use  of  it,  and  the  opportunity  of  making  it  an  occasion  for 
praise  and  thanksgiving.  All  the  people  have  sought  in  it 
was  their  own  work,  obedience  and  merit.  In  this  practice 
you  were  their  teachers.  By  force  you  compelled  them  to 
receive  the  Sacrament,  and  even  ihen  70U  withheld  the  cup 
from  them. 

37.  You  strainers  of  gnats  and  devourers  of  camels  (Mt 
23,  24),  you  have  pretended  to  high  regard  for  the  Sacra- 
ment. You  have  enjoined  to  place  it  in  precious  golden  cas- 
kets, to  use  in  its  celebration  golden  chalices  and  patens. 
You  have  smeared  upon  the  fingers  of  your  priests  a  special 
ointment;  you  have  dressed  them  in  costly  surplices  and 
chasubles.  You  have  introduced  into  the  celebration  altar- 
cloths,  paintings,  candles,  banners  and  a  variety  of  proces- 
sions and  chants,  as  if  these  were  of  special  importance. 
And  to  attest  your  intense,  sublime  devotion,  you  have  de- 
vised a  method  to  prevent  wasting  the  blood  of  Christ — 
drinking  from  the  chalice  through  tubes.  You  have  made 
even  the  requisite  faith  an  item  of  punctilious  care  by  en- 
joining that  Christ  complete  must  be  believed  to  be  present 
in  both  the  bread  and  wine.  And,  to  offset  all  this,  the 
beloved  Sacrament  has  become  to  you  a  sacrifice,  a  work, 
through  which  you  have  attracted  to  yourselves  the  sub- 
stance and  praise  of  the  whole  world. 

38.  What  has  become  here  of  the  doctrine  of  the  Holy 
Supper  as  a  memorial  of  Christ?  When  did  you  instruct  the 
people  to  use  this  Sacrament  from  the  motive  of  love,  to 
honor  it  as  a  divine  institution,  to  praise,  glorify  and  thank 
Christ  by  its  use,  to  receive  it  as  a  token  of  honor  for  his 
passion,  and  to  recognize  it  as  an  expression  of  grace  mani- 
fested to  us  without  effort  and  merit  on  our  part?  Far 
from  presenting  the  Sacrament  as  a  memorial  of  Christ,  you 
have  taught  work-righteousness  and  freedom  of  will;  tfie 


BENEFITS  OF  THE  LORD'S  SUPPER.  355 

very  Sacrament  you  have  perverted  by  turning  it  into  a 
human  performance;  and  instead  of  repenting,  you  defend 
your  conduct.  Oh,  you  scoffers,  fakirs,  hypocntes  bias- 
phemers!  O  my  Lord  Christ,  come  soon  from  hea«n  with 
fire  and  brimstone  and  put  an  end  to  such  mockery  and 
blasphemy;  for  their  doings  are  becommg  unendurable  and 
intolerable. 

39     However,  let  me  drop  this  subject  and  pomt  out  to 
you  a  strong  and  worthy  argument  to  prompt  you  to  attend 
upon  the  Holy  Supper.    The  counsel  of  your  own  hearts 
Luld  be :    "Very  well,  I  will  go  to  the  Holy  Supper  not  m 
order  to  perform  a  good  work  or  to  acquire  merit,  nor  for 
the  sake  of  obedience  to  pope  or  church,  but  to  honor  and 
oraise  my  God  who  has  instituted  the  Sacrament  for  my 
use,  and  as  an  expression  of  love  and  gratitude  toward  my 
Lord  and  Saviour.    He  has  ordained  it  as  a  '"^■n°"^\<=°"- 
memorating  his  passion  for  my  grateful  use  so  that  I  may 
be  found  among  those  who  thank  him  for  his  suffering  and 
not  among  the  number  of  scoffers  and  ingrates.    I  will  not 
set  a  bad  example,  thereby  becoming  an  °ffe"^=  *°  °*"=^^\"f 
and  responsible  for  their  contempt  and  ingratitude,  but  rath- 
er  a  good  example,  drawing  others  to  honor  and  magnify  the 
Lordl  Supper.    In  this  manner  will  I  take  part  m  the  cele- 
bration  of  the  memorial  festival  of  the  passion  of  Chr  st 
and  contribute  to  its  influence,  at  the  same  time  con  essing 
my  Lord  before  the  world.    Such  thank-offering  I  will  bring 
even  if  this  should  be  all  the  Sacrament  means  to  me.    The 
Holy  Supper  shall  be  the  expression  of  my  gratitude  for  the 
Lord's  bitter  passion,  which  he  endured  for  me. 

40  I  trust,  however,  it  will  not  be  necessary  to  explain 
at  length  what  is  meant  by  remembering  Christ.  We  have 
given  frequent  and  detailed  explanations  on  other  occasions 
ft  is  not  the  mere  contemplation  of  the  P^^^'°"  "^J^^"^ ' 
whereby  some  attempt  to  render  God  service  and  to  merit 
his  erace.  I  refer  to  those  who  go  about  mournmg  for  the 
«;?  suffering  of  Christ.  To  --™»«  .fj^  ^^.^r 
teach  and  to  believe  in  the  power  and  fruit  of  his  passion. 


356  LUTHER  ON  CHRISTIAN  EDUCATION. 

The  substance  of  such  teaching  and  faith  is  that  our  own 
work  and  merit  are  nothing,  that  our  free  will  is  dead  and 
doomed,  that  we  secure  deliverance  from  sin  and  righteous- 
ness through  Christ's  passion  and  death  alone;  in  short, 
that  the  Holy  Supper  is  a  testimony  and  memorial  of  God's 
mercy  in  Christ,  and  not  a  work  done  by  us  for  God.  Popery, 
with  its  institutions,  convents  and  work-righteousness,  flatly 
contradicts  this  testimony  and  faith  in  every  feature. 
Popery  has  turned  the  Holy  Supper  into  the  most  common 
and  unqualifiedly  human  work,  whereas  here  the  grace  of 
God  should  receive  exclusive  attention,  our  own  works  none 
whatever.\  Popery  has  wiped  out  every  trace  of  the  Holy 
Supper  as  a  memorial  of  Christ  and  perverted  the  gracious 
institution  of  God  into  a  dreadful  abomination.  Take  care, 
and  beware  of  ascribing  anything  to  your  own  activity  in 
this  respect,  except  gratitude  to  Christ  for  his  passion  and 
to  God  for  his  grace  and  mercy.  As  an  expression  and  con- 
fession of  such  gratitu(de  and  praise,  go  and  partake  of  the 
Holy  Supper  with  joy.  y 

41.  Now,  if  the  Papists  try  their  sophistry  upon  my 
words  as  their  custom  is,  and  rejoin  that  I  myself  consider 
the  Sacrament  a  sacrifice  in  spite  of  my  contention  that  it 
is  not,  you  shall  make  this  reply:  "I  consider  neither  the 
mass  nor  the  Sacrament  a  sacrifice.  But  the  remembrance 
of  Christ,  namely,  the  faith  and  testimony  concernmg  the 
grace  of  God  which  bars  out  our  own  merit  and  work — that 
is  a  sacrifice.  It  is  a  thank-offering ;  by  such  remembrance 
of  Christ  we  confess  v/ith  gratitude  that  our  redemption,  our 
righteousness  and  salvation  stand  altogether  in  grace  and  in 
the  suffering  of  Christ."  But  the  Paptists  have  spurned,  con- 
demned and  blasphemed  the  Holy  Supper  as  a  memorial  in 
this  sense,  and  still  do  so.  What  they  desire  is  to  defend 
their  own  works  and  merits,  to  maintain  their  convents  and 
masses,  which  is  certainly  in  conflict  with  the  remem- 
brance of  Christ.  That  their  works  and  masses  are 
articles  of  traffic  and  performed  in  behalf  of  their  patrons 
and  brethren;  that  they  intend  their  works  of  supereroga- 


BENEFITS  OF  THE  LORD'S  SUPPER.  357 

tion — those  they  have  to  spare — as  aids  to  others  in  secur- 
ing grace,  thereby  attempting  to  do  what  no  one  can  ac- 
complish but  Christ  through  his  suffering;  that  they  in 
reaUty  supplant  Christ  and  his  work  and  say :  "I  am  Christ" 
— all  these  are  matters  with  which  we  are  quite  familiar. 
This  attitude  is  one  thing  against  which  I  have  fought. 

42.  In  the  next  place,  not  satisfied  with  having  sup- 
pressed the  Holy  Supper  as  a  thank-offering  and  memorial 
of  Christ,  they  have  devised  in  its  stead  a  sacrifice  of  an- 
other kind.  The  Sacrament  they  should  receive  and  accept 
at  the  hands  of  God — Christ's  body  and  blood — they  have 
made  a  sacrifice  of  their  own  unto  God.  They  never  would 
have  attained  to  their  present  power  had  it  not  been  for 
this  fiction  of  the  mass.  Let  it  be  noted,  they  do  not  treat 
the  body  and  blood  of  Christ  as  an  offering  of  thanks,  but 
as  an  offering  of  works.  They  do  not  make  the  Sacrament 
an  occasion  for  rendering  thanks  to  God  for  mercy  received, 
but  for  meriting  and  securing  that  mercy  by  celebrating  it 
in  behalf  of  themselves  and  others.  Christ,  then,  has  not 
secured  grace  for  us;  we  ourselves  must  secure  it  through 
our  own  works,  by  offering  unto  God  the  body  and  blood  of 
his  Son.  This  is  the  chief  abomination  of  popery  and  the 
source  of  all  the  others.  Against  such  blasphemous 
sacrifice  I  have  fought;  against  it  I  still  fight.  The  Holy 
Super  shall  not  be  a  sacrifice  to  us,  nor  shall  we  so  call  it ; 
it  shall  remain  a  Sacrament,  an  ordinance  of  God,  given  for 
us. 

43.  We  have  by  our  struggle  accomplished  enough  to 
convince  them  of  the  error  of  their  position  in  making  the 
mass  a  sacrifice;  nevertheless,  they  refuse  to  recant  and  to 
repent  of  their  wrong.  They  resort  to  sophistry  and  bolster 
themselves  up  with  the  explanation  that  the  mass,  or  Sacra- 
ment, is  a  symbolical  and  memorial  sacrifice — one  which  at 
the  same  time  both  represents  and  commemorates  the  sacri- 
fice made  by  Christ  upon  the  cross.  If  we  only  had  letter 
and  seal  proving  that  such  explanation  is  pleasing  to  God ! 
But  who  will  demonstrate  the  reliability  of  this  claim?    On 


358  LUTHER  ON  CHRISTIAN  EDUCATION. 

the  contrary,  this  explanation  is  unmasked  as  a  brazen  and 
barefaced  lie  when  are  exposed  the  letters  and  seals  in  their 
institutions  and  convents  by  virtue  of  which  they  sell  to  the 
founders  their  masses  and  vigils  for  the  living  and  the  dead 
as  offerings  in  which  their  own  work  constitutes  the  sacri- 
fice. This  fact  is  likewise  attested  by  their  books  and  writ- 
ings still  before  us.  That  they  aim  to  bolster  up  by  such 
lying  explanations  the  same  old  abominations  is  plain,  in- 
asmuch as  they  neither  recant  nor  regret,  but  defend  them. 
Does  not  St.  Gregory  write  that  he  offered  the  mass  for 
thirty  days  in  behalf  of  one  who  had  died?  What  good 
does  it  do  to  prop  up  old  evils,  by  barefaced  lies  to  oppose 
the  clear  truth  ?  They  will  only  render  confusion  worse  con- 
founded. 

44.  At  any  rate  the  explanation  does  not  affect  the  facts 
in  the  case.  Though  they  call  the  Holy  Supper  a  symbolical 
or  memorial  sacrifice,  they  make  it  a  meritorious  work  of 
their  own  in  God's  behalf.  It  is  not  what  God  does  for 
us,  then,  but  what  we  do  for  God  that  receives  praise. 
Some,  in  time  past,  were  fond  of  seeing  the  passion  of  Christ 
pictured  and  of  reading  it  in  books.  To  such  a  pastime  they 
would  ascribe  much  importance;  from  the  dictum  of  Al- 
berti  we  learn  that  a  mere  superficial  contemplation  of  the 
passion  of  Christ  contains  more  merit  than  a  whole  year's 
fasting,  together  with  the  daily  praying  of  a  psalm  and  self- 
castigation  to  the  blood.  To  a  work  of  precisely  this  char- 
acter the  Holy  Supper  would  be  degraded  if  it  should  be 
called  a  symbolical,  or  memorial,  sacrifice — a  mere  aid  to 
meditation  upon  the  history  of  Christ's  passion.  It  is  with- 
in the  power  of  any  wicked  man,  of  the  very  devil  even,  to 
perform  a  work  of  that  kind.  For  this  reason  Christ  has  not 
instituted  the  Sacrament  for  the  purpose  mentioned,  but  as 
a  memorial  for  himself,  to  enable  men  rightly  to  teach,  to 
believe,  to  love  and  to  praise  his  grace.  This  no  wicked 
man  can  do.  The  Papists  are  not  sincere  with  their  expla- 
nation. They  merely  seek  to  prop  up  their  sacrificial  mass 
by  pulling  the  wool  over  the  people's  eyes  through  cunning 


BENEFITS  OF  THE  LORD'S  SUPPER.  359 

arguments.    They  do  not  have  the  Sacrament  at  heart,  but 
merely  mammon  and  their  appetites. 

45.  Note  also  this:  As  priests  they  claim  a  special,  a 
stronger  and  holier  interest  in  the  Sacrament  than  other 
Christians.  Though  the  whole  Christian  church  appropri- 
ates the  Lord's  Supper  as  an  object  of  faith  and  gratitude, 
it  dare  not  call  it  a  sacrifice.  No  one  can  partake  of  or  ad- 
minister the  Holy  Sacrament  for  another.  Each  one  may 
use  it  only  for  himself.  But  when  the  mass-priests  handle 
it,  it  is  a  sacrifice,  performed  not  for  themselves  merely,  nor 
as  a  thank-offering,  but  in  behalf  of  all  other  Christians — to 
obtain  for  them  grace  and  help.  See  you  not  that  the  words 
of  Christ  do  not  authorize  a  sacrificial  view  of  the  Sacra- 
ment, and  that  it  is  no  sacrifice?  But  when  the  chasuble 
and  paten  are  added,  then  it  is  a  sacrifice.  The  whole 
Christian  Church  may  handle  the  elements  with  hands  and 
lips ;  cloth  and  cup  may  be  in  evidence,  and  praise  and  grati- 
tude, with  the  very  angels  of  heaven  as  witnesses :  still  the 
Sacrament  is  not  sacrificial.  But  as  soon  as  it  is  flourished 
over  the  altar  in  the  paten,  it  is  a  sacrifice.  What  a  power- 
ful thing  is  the  consecration  of  person  and  altar!  Tell  me, 
dear  friend,  why  is  the  Lord's  Supper  not  a  sacrifice  when 
the  laity  appropriates  it?  Is  the  Sacrament  of  the  priest 
different  from  the  Sacrament  of  the  layman? 

46.  The  churches  under  the  pope,  then,  have  a  twofold 
Sacrament.  For  the  ordinary  Christian  it  is  not  sacrificial, 
but  a  simple  rite,  and  only  one  of  the  elements  is  per- 
mitted. For  the  priests  it  is  sacrificial,  and  the  privilege 
of  the  complete  Sacrament  is  theirs.  A  fraternal  spirit  and 
a  fair  division,  indeed!  Plainly  it  was  Christ's  pmrpose 
to  grant  all  his  Christians  the  same  Baptism,  the  same  Holy 
Supper  and  the  same  Gospel ;  and  that  he  has  forbidden  any 
distinction  of  persons.  Whence,  then,  the  difference  that 
a  simple  Sacrament,  yet  it  is  the  same  Sacrament  in  either 
case?  The  explanation  is  found  in  the  Sic  volo,  sic  jubeo 
(This  is  my  will;  thus  I  command),  of  the  pope;  in  the 
wide  power  claimed  by  the  pope  whereby  he  so  manip- 


360  LUTHER  ON  CHRISTIAN  EDUCATION. 

ulates  the  Gospel  as  to  determine  what  is  heresy  and  what 
is  truth.  When  Luther  teaches  as  Gospel  that  monks  and 
nuns  may  wed,  it  is  heresy;  when  the  pope  gives  monks 
and  nuns  dispensation  to  do  so,  it  is  Gospel  indeed !  When 
one  misuses  or  injures  church  property,  the  papal  authorities 
say  violent  hands  are  laid  upon  the  heritage  of  Christ.  But 
when  they  themselves  pilfer  the  substance  of  the  poor  and 
waste  it  by  lasciviousness  and  war,  they  say  the  heritage  of 
Christ  is  put  to  holy  use.  What  a  powerful  creator  and  god 
is  the  pope! 

47.     But   lest   they  accuse  me  of  waging   mere  wordy 
strife,  I  will  concede  for  the  sake  of  argument  that  where 
there  is  no  question  as  to  facts,  words  have  little  signifi- 
cance, though  this  is  a  dangerous  principle  in  its  application 
to  Scripture.    I  will  grant,  then,  that  not  the  Sacrament  in 
itself,  but  the  reception,  or  use,  of  it,  may  be  termed  a  sacri- 
fice.   But  we  insist  upon  this  distinction  being  understood. 
First,  that  the  sacrifice  consists  neither  in  the  symbolical 
representation  of  Christ's  passion  nor  in  any  performance 
of  man,  but  in  the  rendering  of  thanks,  the  communicant 
receiving  the  Holy  Supper  as  an  expression  of  his  heart's 
gratitude  for  Christ's  suffering   and  grace.     Second,  that 
the   priests   do   not   make   of   the   Holy   Supper   a   differ- 
ent Sacrament  when  it  lies  upon  the  altar,  nor  receive  it 
with  any  other  meaning  than  as  their  thanksgiving  to  Christ 
in  behalf  of  themselves  and  the  Christians  to  whom  they 
minister  it  from  the  altar ;  the  Sacrament  to  be  the  same  for 
the  priests  as  for  the  laity,  not  in  any  wise  better,  just  as 
they  have  the  same  Baptism  and  Gospel.    Third,  that  the 
priests  henceforth  abstain  from  selling  the  Sacrament,  or 
mass,  to  others  under  the  pretense  that  their  part  therein 
constitutes  a  sacrifice,  and  from   offering  it  in  behalf  of 
others,  living  or  dead,  as  a  m.eans  of  grace;  and  that  each 
priest  celebrate  the  Holy  Supper  as  an  expression  of  his 
own  gratitude,  the  same  as  any  other  Christian.     Fourth, 
— if  I  may  dare  touch  upon  the  matter — that  when  the  cele- 
bration or  use  of  the  mass,  or  Sacrament,  shall  have  become 
once  more  a  thank-offering,  that  they  repentantly  return  the 


BENEFITS  OF  THE  LORD'S  SUPPER.  361 

property,  sealed  contracts  and  all  rents  from  convent  lands 
and  other  endowments  which  they  have  acquired  through 
the  mass  as  an  offering  of  their  own  works,  and  that  they 
make  such  restitution  on  the  basis  of  having  acquired  that 
property  by  fraud  and  deception,  ay,  by  blasphemy  and  trea- 
son toward  Christ.  Think  you  that  had  kings  and  princes 
known  the  act  of  the  priest  in  partaking  from  the  altar  to  be 
identical  with  that  of  the  layman  receiving  before  it,  they 
would  have  been  such  lunatics  as  to  donate  their  property  to 
one  who  cannot  offer  a  sacrifice  in  their  behalf  and  reconcile 
God,  but  merely  renders  thanks  for  himself  ?  But  oh !  here 
I  begin  to  feel  my  teeth  chatter !  I  dare  not  broach  such  a 
thing  to  them;  I  am  well  aware  it  would  not  do. 

48.     I  will  go  so  far  as  to  concede  that  the  priests  may 
perform  such  a  thank-offering  for  others  in  the  way  that  I 
am  able  to  thank  God  for  Christ  and  all  his  saints,  yea,  for 
all  creatures.    The  priest  may  be  permitted  to  think  in  his 
heart :    "Behold,  dear  God,  I  celebrate  and  receive  this  Sac- 
rament to  thy  honor  and  praise  for  having  magnified  Christ 
and  all  thy  Saints."    Who  does  not  know  that  it  is  our  duty 
in  any  event  to  render  thanks  to  God  for  ourselves,  for  all 
men,  for  all  creatures?    This  we  are  taught  by  Paul.    There- 
fore, I  have  no  objection  whatever  to  the  priests  rendering 
thanks  to  God  for  us  all  in  the  mass  so  long  as  they  do  not 
deem  that  mass  as  special  and  different  from  the  Sacrament 
of  the  laity,  as  if  the  latter  could  not  and  should  not  appro- 
priate it  with  the  same  degree  of  gratitude.    I  have  no  use 
for  the  exclusionist  in  a  Sacrament  which  is  the  same  for  all 
and  which  all  have  in  common.    I  have  still  less  use  for  him 
who  renders  thanks  in  behalf  of  others  where  the  idea  is 
that  of  performing  the  service  for  them,  as  if  the  thank- 
offering  of  the  priest  in  my  behalf  and  for  my  money  were 
the  same  as  rendering  thanks  myself.    No !  to  such  buying 
and  selling  I  object;  for  such  huckstering  and  bartering  I 
have  no  use. 

49.  If  they  take  exception  to  these  conditions,  we 
will  repudiate  their  cunning  and  false  explanation  of  a 
symbolical,  or  memorial  sacrifice.     Nor  shall  we  be  satis- 


362  LUTHER  ON  CHRISTIAN  EDUCATION. 

fied  to  accept  this  word  "memorial."  It  is  a  misnomer, 
based  upon  a  very  crude  and  dangerous  misunderstanding. 
Christ  makes  a  broad  distinction  between  the  two  concep- 
tions "Sacrament"  and  "memorial"  when  he  says:  "This 
do  in  remembrance  of  me."  The  Sacrament  is  one  thing  and 
our  remembrance  another.  We  should  receive  and  celebrate 
the  Sacrament  according  to  his  Word,  and  besides  remem- 
ber him;  that  is,  proclaim  him,  believe  him,  thank  him. 
Our  commemoration  of  Christ  is  indeed  to  be  a  thank- 
offering  ;  but  the  Sacrament  in  itself  is  not  to  be  a  sacrifice, 
but  a  gift  of  God  for  us,  to  be  received  with  thanksgiving. 
I  think  the  ancients  called  this  rite  the  "Eucharist,"  or  the 
"Sacrament  of  the  Eucharist,"  which  means  "The  Sacra- 
ment of  Thanksgiving,"  for  the  reason  that,  according  to 
the  command  of  Christ,  thanks  are  to  be  rendered  unto 
God  in  connection  with  this  Sacrament,  and  the  Sacrament 
itself  is  to  be  celebrated  and  received  with  thanksgiving. 
Later  "Eucharist"  became  through  error  the  exclusive  name 
for  the  Holy  Supper.  It  would  not  be  altogether  improper, 
when  about  to  attend  mass  or  preaching,  to  say:  "I  am 
going  to  the  Eucharist,  or  to  the  rite  wherein  God  receives 
thanks  and  praise  through  his  Sacrament."  This,  it  seems 
to  me,  is  what  the  ancients  meant. 

50.  And  that  is  presumably  the  reason  why  the  theme 
of  so  many  chants  in  the  mass  is  one  of  thanks  and  praise, 
and  why  the  chants  have  been  retained  to  the  present  time. 
I  refer  to  the  Gloria  in  Excelsis,  the  Hallelujah,  the  Pattern, 
or  the  Nicene  Confession  of  Faith,  the  Offertory,  the  Sanc- 
tus,  the  Benedicite,  the  Agnus  Dei.  In  none  of  these  do  you 
find  a  reference  to  sacrifice ;  there  is  nothing  but  praise  and 
thanksgiving.  That  is  the  reason  they  have  been  retained 
by  us  in  the  celebration  of  the  Holy  Supper.  The  "Agnus" 
is  preeminently  adapted  to  the  Sacrament,  for  it  plainly 
lauds  and  exalts  Christ  our  sin-bearer,  and  impressively  and 
delightfully,  in  brief  and  beautiful  words,  commemorates 
Christ.  To  conclude :  Those  features  in  the  mass  which  are 
expressive  of  the  ideas  of  sacrifice  and  work-righteousness, 
have,  by  God's  marvelous  providence,  been  ordained  to  be 


BENEFITS  OF  THE  LORD'S  SUPPER.  363 

read  by  the  priest  inaudibly ;  they  constitute  what  is  termed 
"the  silent  mass."  But  the  anthems  sung  in  public  by  the 
choir  and  the  throng  of  worshipers  are  songs  of  praise,  ex- 
pressive of  the  choicest  blessings;  as  if  God  would  spare 
Christians  the  silent  mass  and  permit  the  priests  to  torment 
themselves  with  their  own  abominations. 

51.  This  much  concerning  the  first  reason,  that  should 
arouse  in  us  the  desire  and  longing  to  attend  upon  the  Holy 
Supper.  Our  motive  in  attendance  should  be  to  praise  and 
thank  God,  to  show  that  we  love  Christ  and  confess  him, 
to  reprove  the  neighbor's  neglect  by  our  example,  and  finally, 
to  contribute  to  the  preservation  of  the  Sacrament,  of  the 
Christian  doctrine,  the  Christian  faith  and  Church,  irrespec- 
tive of  the  fact  that  we  neither  should  nor  can  obtain  merit 
thereby.  It  is  our  duty  to  do  these  things  also  apart  from 
the  Sacrament,  since  we  are  generally  commanded  to  praise 
and  thank  God,  to  prize  and  honor  Christ's  passion,  to  bene- 
fit our  neighbor  and  to  aid  in  the  preservation  of  the  Chris- 
tian doctrine,  the  Christian  faith  and  Church.  Much  greater 
is  our  obligation  when  a  special  institution  has  been  provided 
for  the  purpose,  to  which  we  are  invited,  yes,  called.  Should 
we  be  unwilling  or  unable  to  receive  the  Sacrament,  there 
is  no  reason  why  we  should  not  be  present  to  see  others 
receive  it,  to  hear  them  praise  God  and  render  thanks  to 
Christ.  Nor  is  it  a  self-devised  worship  or  one  of  human 
choice.  The  warrant  for  it  is  the  Word  of  Christ :  "This  do 
in  remembrance  of  me." 

SECOND     REASON     FOR    PARTAKING    OF    THE 

LORD'S  SUPPER  IS  THE  BLESSINGS  IT  CON- 
^  FERS  UPON  OURSELVES. 

4^11.  What  God  Does  in  the  Sacrament  for  Man. 
X  52.  Thus  far  we  have  said  nothing  of  the  benefit  to  be 
sought  and  received  by  ourselves  in  the  Holy  Supper.  We 
have  dwelt  exclusively  upon  the  blessing  our  attendance  con- 
fers upon  God  himself,  upon  Christ,  the  neighbor,  the  Gos- 
pel, the  Sacrament  and  all  Christendom.  Who  can  calculate 
the  infinite  good  wrought  by  praising  God,  rendering  thanks 


364  LUTHER  ON  CHRISTIAN  EDUCATION. 

to  Christ,  magnifying  his  passion,  setting  one's  neighbor 
right,  contributing  to  the  preservation  of  the  Sacrament,  the 
spread  of  the  Gospel  and  the  furtherance  of  the  entire  King- 
dom of  Christ,  and  at  the  same  time  helRing  to  defend  these 
holy  things  against  opposing  influences.  : -Nevertheless,  in 
order  to  convince  ourselves  how  pregnant  with  blessing, 
how  rich  in  grace,  this  divine  institution  is,  and  thus  be  led 
to.love  it  and  gladly  appropriate  it,  let  us  consider  the  bene- 
fits conferred  particularly  upon  ourselves.  So  doing,  we 
shall  not  conclude  that  Christ  has  failed  to  remember  us  in 
connection  with  the  Holy  Supper.  While  I  have  in  the  small 
Catechism  touched  upon  these  matters  sufiiciently  to  meet 
the  requirements  of  the  faithful  pastor,  I  will  recur  to  the 
topic  in  this  connection. 

53.  First,  as  I  called  your  attention  to  the  words  "in  re- 
membrance of  me,"  to  their  significance  as  an  invitation  and 
summons  from  Christ  to  receive  the  Holy  Supper,  or,  at 
least,  to  witness  its  observance  from  motives  of  gratitude 
and  love  for  him  and  of  honor  and  reverence  for  his  passion, 
so  I  now  call  your  careful  attention  to  the  phrase  "for  you," 
in  Christ's  words,  "which  is  given  for  you,"  "which  is  shed 
for  you."  The  words  "my"  and  "you"  are  words  of  unmis- 
takable significance.  Well  may  you  be  impelled  to  walk  a 
hundred,  a  thousand,  miles  to  Holy  Communion.  For  who 
is  it  that  says  "my  body,"  "my  blood,"  and  "This  do  in  re- 
membrance of  me"?  The  Lord  Jesus  Christ,  the  Son  of  God, 
who  shed  his  blood  and  died  for  you.  When  he  says,  "my 
body,"  "my  blood,"  he  merely  asks  you  to  acknowledge  and 
believe  it,  to  rest  in  such  faith  and  render  him  thanks  for 
what  cost  him  so  bitterly.  He  would  not  have  you  shame- 
fully despise  his  Sacram.ent  or  lightly  neglect  it  because  it  is 
to  be  l^ad  without  price  or  effort. 

54.'^  You  will  find  upon  reflection,  then,  that  when  Christ 
says,  "for  you,"  he  means  you  and  me  and  all  men,  for  whom 
he  died.  Now,  if  he  really  died  for  us,  necessarily  we  were 
in  sin,  death  and  among  the  devils  of  hell.  This  is  clearly 
demonstrated  by  the  words  "shed  for  you  for  the  remission 
of  sins."    For  where  there  is  sin,  there  is  also  death;  where 


BENEFITS  OF  THE  LORD'S  SUPPER.  365 

there  is  death,  hell  and  the  devil  surely  are.  The  result  of 
this  reflection  should  be  a  more  fervent  gratitude  and  a 
more  eager  participation  in  the  Holy  Sacrament,  to  the 
praise  of  his  passion.  >What  heart  can  fully  apprehend  this 
merciful  blessing,  that  man  is  redeemed  from  death  and  the 
devil,  from  sin  and  all  evil — justified,  quickened  and  saved — 
without  merit  of  his  ovs^n,  solely  through  the  blood  and  death 
of  the  Son  of  God,  who  requires  no  praise  and  thanks 
from  man  except  the  recognition  of  the  atonement  and  its 
acceptance  in  faith,  and  the  sparing  the  Holy  Supper  shame- 
ful contempt  or  neglect. 

55.  The  first  way,  then,  in  which  attendance  upon  the 
Holy  Supper  benefits  you  is  as  a  reminder  of  God's  merciful 
blessing;  it  stimulates,  renews  and  strengthens  your  faith 
and  love,  helping  you  not  to  forget  or  despise  your  dear 
Saviour  and  his  bitter  suffering  and  to  remember  the  infinite 
and  eternal  distress  and  death  from  which  he  has  delivered 
you.  Do  not,  my  dear  brother,  lightly  esteem  such  bles- 
sing. Indeed,  if  partaking  of  the  Holy  Sacrament  were  to 
bring  no  other  benefit  than  the  stimulation  of  faith  and  love 
for  your  Saviour  incident  to  being  reminded  of  Christ's  good- 
ness and  your  own  distress,  that  would  be  abundant  blessing 
and  fruit.  We  stand  in  urgent  need  of  faith  in  order  to  abide 
in  the  fellowship  of  Christ;  abiding  is  impossible  without 
faith.  Unbelief  is  a  dangerous,  daily-encountered,  persistent 
devil,  who  endeavors  to  wrest  us  from  our  dear  Saviour  and 
his  passion,  either  by  force  or  by  cunning.  To  keep  in  mind 
Christ's  goodness  and  his  death  calls  for  strong  effort  aside 
from  persistent  application,  stimulation  and  exercise  of 
faith.  What  is  to  be  expected  when  we  turn  away  from  the 
subject,  rarely  consider  it,  and  despise  or  neglect  the  Holy 
Supper^* 

56.<(Again,  benefit  from  communion  results  in  this  way 5 
The  refreshing  and  renewal  of  faith  effects  a  heart  re- 
nev^ed  and  quickened  in  love  for  the  neighbor,  and  equipped 
and  made  strong  to  perform  every  good  work,  to  resist 
sin  and  every  temptation  of  the  devil.^]^aith  cannot  be 
inactive,  it  needs  must  produce  fruits  i5i  love ;  it  must  do 


366  LUTHER  ON  CHRISTIAN  EDUCATION. 

good  and  shun  evil.  With  faith  the  Holy  Spirit  is  present, 
who  will  not  permit  us  to  be  inactive ;  he  makes  us  eager  for 
and  desirous  of  everything  good  and  defiant  and  scornful  of 
everything  evil.  Thus  a  Christian  shall  continually  be  re- 
newed and  grow  in  Christ  from  day  to  day  through  the  right 
use  of  the  Holy  Supper.  This  is  Paul's  thought  when  he  ex- 
horts us  to  be  renewed  and  to  grow  from  day  to  day.  On 
the  other  hand,  to  refrain  from  observance  of  the  Holy  Sup- 
per brings  inevitable  injury.  Faith  will  daily  become  feebler 
and  colder.  Consequently  one  likewise  grows  indifferent 
and  cold  in  his  love  to  his  neighbor  and  becomes  unable  and 
unwilling  to  resist  evil,  and  all  the  time  the  desire  for  the 
Holy  Sacrament  wanes.  At  last  one  altogether  wearies  of 
occupying  himself  with  thoughts  concerning  his  Saviour. 
Every  day  witnesses  an  increase  of  carnal  indifference  and 
and  spiritual  ruin,  and  readily,  even  eagerly,  wickedness  is 
embraced  in  every  form.  For  the  devil  is  with  such  an  one 
and  cannot  rest  until  he  has  dragged  him  into  sin  and  shame. 

57.  As  an  example  for  those  willing  to  receive  warning, 
I  will  describe  my  own  experience,  that  they  may  see  what 
a  cunning  rogue  the  devil  is.  It  happened  on  several  occa- 
sions that  I  proposed  to  go  to  the  Lord's  Supper  on  a  certain 
day.  When  the  day  came  my  devotion  had  disappeared  or 
some  obstacle  had  arisen  or  I  deemed  myself  unprepared. 
In  consequence  I  said :  "Very  well,  I  shall  go  next  week." 
But  when  the  time  came  I  found  precisely  the  same  ob- 
stacles and  lack  of  preparation.  "Very  well,  now  1  shall  go 
next  week."  Such  postponement  of  the  Holy  Supper  from 
week  to  week  occurred  so  often  that  I  ran  a  risk  of  abandon- 
ing the  Sacrament  altogether.  However,  when  God  gave  me 
the  grace  to  discover  the  devil's  wile,  I  said :  "If  you  are  to 
have  your  way,  Satan,  you  will  have  a  prosperous  year 
through  your  cleverness  and  my  own."  And  I  tore  through 
the  obstacles  and  went  in  defiance  of  the  devil,  even  though, 
contrary  to  my  custom,  I  missed  confession  on  one  or  two 
occasions.  In  this  purpose  I  was  strengthened  by  the  fact 
that  I  was  not  conscious  of  any  gross  sin. 

58.  My  experience,  then,  is  this :    A  person  may  be  with- 


BENEFITS  OF  THE  LORD'S  SUPPER.  367 

out  desire  and  a  devotional  frame  of  mind;  nevertheless,  a 
resolute  determination  to  attend  upon  the  Holy  Supper,  will, 
in  connection  with  the  occasion,  produce  the  desire  and  the 
devotional  frame  of  mind  and  thoroughly  expel  those  lazy, 
rebellious  thoughts  which  present  obstacles  and  prevent 
preparation.  The  Lord's  Supper  is  a  Sacrament  fraught 
veith  grace  and  power.  Only  let  us  consider  it  with  just  a 
little  seriousness  and  make  ready  for  it,  and  it  will  enkindle, 
attract  and  captivate  the  heart.  Try  it,  and  if  your  experi- 
ence does  not  bear  me  out  you  may  charge  me  with  false- 
hood. I  wager  you  will  find  that  the  devil  has  practiced  this 
masterly  piece  of  deception  upon  you  and  kept  you  from  the 
Holy  Supper  by  cunning,  in  order  to  estrange  you  alto- 
gether, in  the  course  of  time,  from  your  faith  and  to  cause 
you  to  forget  your  Saviour  and  your  own  misery. 

59.  Had  you  no  other  occasion  or  necessity  to  partake  of 
the  Holy  Supper,  my  dear  friend,  is  not  the  very  fact  that 
you  are  indifferent  toward  the  Sacrament,  without  desire  for 
it,  a  reason  sufficiently  significant  of  misery  to  make  it  neces- 
sary? To  be  cold  and  v^ithout  desire  in  this  respect,  what 
does  it  mean  but  to  be  cold  and  without  desire  in  regard  to 
the  faith,  the  gratitude  and  the  remembrance  you  owe  Christ 
for  all  his  goodness  manifest  in  that  bitter  passion  that  saves 
you  from  sin,  death  and  the  devil,  and  bestows  upon  you 
righteousness,  life  and  salvation?  How  will  you  warm 
yourself  from  the  frost  of  indifference  ?  How  will  you  quick- 
en your  faith?  How  will  you  incite  your  gratitude?  Will 
you  wait  until  these  conditions  come  of  themselves,  or  until 
you  receive  permission  from  the  devil  and  assistance  from 
his  mother?  Then  you  will  be  left  in  the  lurch.  Contact 
with  the  Sacrament,  approach  to  the  Holy  Supper,  is  what 
you  need.  From  that  friction  leaps  fire  to  enkindle  the 
heart.  There  you  must  contemplate  the  need  and  barren- 
ness of  your  soul.  There  you  must  hear  of  and  learn  to  be- 
lieve in  the  goodness  of  your  Saviour.  Thus  your  heart  shall 
be  renewed  and  filled  with  holier  thoughts. 

60.  Mercifully  has  God  left  us  in  a  state  wherein  we  must 
battle  and  wrestle  with  sin,  death,  the  devil,  the  world,  the 


368  LUTHER  ON  CHRISTIAN  EDUCATION. 

flesh  and  every  kind  of  trial.  We  are  constrained,  even  com- 
pelled, to  seek  and  to  desire  his  gracious  help,  his  Word  and 
Sacrament.  Otherwise  no  man  would  care  in  the  least  for 
the  Word  and  Sacrament;  no  one  would  ask  for  grace  or 
help.  But  those  hounds  and  devils  being  on  our  trail,  we 
must  arouse  ourselves;  and  as  the  hunted  hart  pants  after 
the  water  brooks,  so  must  we  pant  after  God  (Ps  42,  1),  if 
our  faith  is  to  be  exercised,  schooled  and  strengthened  and 
we  are  to  be  established  in  Christ's  fellowship. 

61.  Should  you  contend,  however,  that  you  are  not  sensi- 
ble of  sin,  death,  the  world  and  the  devil,  and  of  the  conflict 
with  them,  and  hence  it  is  unnecessary  for  you  to  partake  of 
the  Holy  Supper,  I  reply :  I  trust  that  you  do  not  seriously 
claim  that  of  all  saints  and  men  you  are  the  only  one  de- 
void of  such  experience.  If  I  thought  you  were  serious,  I 
would  have  the  bells  rung  on  every  street  you  tread ;  I  would 
have  your  coming  heralded  by  the  proclamation:  "Here 
passes  a  novel  saint,  greater  than  all  the  others ;  he  has  no 
sin,  and  he  feels  none."  But  let  me  tell  you  without  joking : 
If  you  are  sensible  of  no  sin  you  are  totally  dead  in  sin,  and 
it  rules  over  you  completely.  I  will  not  speak  of  such  gross, 
manifest  sins  as  impure  inclination,  adultery,  wrath,  hatred, 
envy,  vindictiveness,  pride,  avarice,  sensuality  and  the  like. 
Not  to  feel  the  necessity  for  the  Sacrament,  not  to  desire  it — 
that  in  itself  is  sin  abundant  and  great.  It  is  proof  that  you 
have  no  faith,  that  you  have  forgotten  the  suff'erings  of 
Christ,  that  you  are  filled  with  ingratitude  and  spiritual 
abominations  of  every  description. 

62.  This,  therefore,  is  my  counsel :  If  you  are  so  insensi- 
ble as  to  feel  neither  sin  nor  death,  touch  your  mouth,  your 
nose,  your  ears  and  hands,  and  feel  v/hether  they  be  flesh 
or  stone.  If  they  be  flesh,  believe  the  Scriptures,  though  you 
may  not  believe  your  senses.  The  Scriptures  say  (Gal  5, 
17):  "The  flesh  lusteth  against  the  Spirit";  also  (Rom  7, 
18) :  "In  my  flesh  dwelleth  no  good  thing."  Similar  ex- 
pressions abound.  In  accordance  with  such  passages  you 
should  say:  "Truly,  it  is  evident  that  I  am  in  the  flesh.  It 
is  not  likely,  therefore,  that  any  good  thing  dwells  in  me. 


BENEFITS  OF  THE  LORD'S  SUPPER.  369 

Accordingly,  so  long  as  I  remain  in  the  flesh  I  shall  need  to 
partake  of  the  Holy  Supper  in  order  to  strengthen  my  faith 
and  my  Spirit  against  that  flesh,  for  the  flesh  lusts  against 
the  Spirit."  The  Scriptures  do  not  deceive  you.  You,  how- 
ever, may  be  deceived  by  your  own  impressions  and  by  the 
absence  of  them.  Although  sin  has  been  conquered  through 
Christ  and  cannot  condemn  us  nor  accuse  our  consciences, 
and  though  our  individual  sins  be  forgiven,  yet  sin  con- 
tinues to  exist  to  the  extent  of  being  a  source  of  tempta- 
tion for  us  and  of  trial  for  our  faith. 

63.  Similarly,  if  you  are  not  sensible  of  the  world,  look 
about  you  and  learn  whether  your  eyes,  your  ears  and  your 
experience  do  not  inform  you  of  murder,  adultery,  robbery, 
error,  heresy,  persecution  and  vice  of  every  description 
among  the  people  surrounding  you.  When  you  observe 
these  things,  believe  the  Scriptures  which  say:  "Let  him 
that  thinketh  he  standeth  take  heed  lest  he  fall"  (Cor  10, 
12) ;  for  into  such  pitfalls  you  also  may  plunge  at  any  hour, 
not  with  the  heart  only  but  in  reality.  To  hate  your  enemy, 
to  injure  him  and  to  hinder  his  advantage,  is  quite  within 
the  range  of  possibility  for  you.  Accordingly,  it  will  be  well 
for  you  to  say :  "Truly,  I  see  that  I  am  in  the  world,  in  the 
midst  of  all  kinds  of  sin  and  vice,  into  which  it  is  quite  pos- 
sible for  me  to  fall.  Therefore,  so  long  as  I  live  in  the  world 
I  need  to  go  to  the  Sacrament,  that  I  may  cling  to  my  Sa- 
viour and  strengthen  my  faith ;  for  only  so  may  I  withstand 
this  evil  world  and  be  secure  against  sin  and  vice."  Al- 
though Christ  has  overcome  the  world  and  we  cannot  be 
forced  into  sin,  yet  sin  still  exists  to  the  extent  of  being  a 
power  to  tempt,  torment  and  hound  us  and  thereby  to  try 
our  faith. 

64.  Similarly,  if  you  are  not  sensible  of  death,  go  to  the 
charnel  house  and  to  the  graves  in  the  cemetery,  or  believe 
the  Scriptures  when  they  say  that  it  is  appointed  unto  men 
once  to  die  (Job  14,  5).  You  shall  find  that  you  are  not  yet 
in  heaven  with  your  body,  but  death  awaits  you  also;  that 
among  the  graves  there  is  one  for  you  and  at  no  moment 
may  you  rest  securely.     When  these  things  come  to  your 


370  LUTHER  ON  CHRISTIAN  EDUCATION. 

notice,  reflect:  "Verily,  I  am  not  yet  in  the  other  world. 
I  still  have  need  of  going  to  the  Holy  Supper  to  strengthen 
my  faith,  lest  death,  when  it  overtake  me,  makes  me  fearful 
and  fainthearted."  A  cruel  enemy  is  death;  the  unbeliever 
will  find  him  invincible,  and  he  is  formidable  to  the  weak 
believer.  Christ  has  indeed  conquered  him  and  he  cannot 
devour  nor  hold  us;  however,  he  still  has  power  to  disturb 
us,  to  threaten  us  with  despair.    Thus  he  exercises  our  faith. 

65.  If  you  do  not  realize  from  your  own  experience  hov/ 
the  devil  may  drive  one  into  false  faith,  despair,  blasphemy 
and  hate,  do  believe  the  Scriptures  when  they  tell  you  that 
he  so  tormented  David,  Job,  Paul  and  others,  and  that  the 
same  fate  for  yourself  is  by  no  means  beyond  the  range  of 
possibility.  You  should  say :  "Truly  the  devil  is  still  prince 
of  this  world  and  I  have  not  escaped  yet  from  his  power.  So 
long  as  I  am  in  his  kingdom  I  am  not  secure  against  him. 
Therefore  it  is  necessary  for  me  to  partake  of  the  Holy  Sup- 
per and  to  cling  to  my  precious  helper  and  Saviour.  Thus 
mj^  heart  and  faith  shall  be  strengthened  every  day  against 
the  danger  of  the  devil's  impaling  me  upon  his  thorn  or 
strangling  me  with  his  poisoned  fiery  darts."  Christ  has  in- 
deed vanquished  the  devil  for  us,  but  he  stiil  remains  master 
of  the  world  sufficiently  to  attack  us  with  those  subtle  trials 
of  the  spirit  whereby  our  faith  is  exercised. 

66.  I  have  been  compelled  to  express  myself  in  the  crude 
manner  of  a  simpleton  for  the  sake  of  the  ignorant,  lazy 
Christians  who  do  not  dwell  upon  divine  things.  In  conse- 
quence of  their  indolence  they  soon  become  indifferent  and 
secure,  as  if  they  could  dispense  with  God  and  his  Word; 
they  go  on  as  if  danger  and  trouble  could  never  touch  them. 
Meanwhile  they  lose  their  faith  and  are  incapacitated  for 
good  works.  Hovs^ever,  God  has  permitted  such  enemies  to 
remain  with  us  that  we  may  be  compelled  to  battle  instead  of 
becoming  lazy  and  secure.  That  was  the  reason  that 
prompted  Jehovah,  according  to  Judges  2,  23,  to  leave  some 
heathen  kings  and  princes  among  the  children  of  Israel ;  he 
meant  to  teach  the  Israelites  the  lessons  of  war  and  to  keep 
them  in  a  warlike  condition.    God's  Word  is  almighty.  Faith 


BENEFITS  OF  THE  LORD'S  SUPPER.  371 

and  the  Spirit  are  active  and  astir ;  they  must  always  be  busy 
and  at  war.  God's  Word,  then,  requires  for  a  test  not  puny 
enemies  but  the  most  puissant.  From  these  it  wins  glory 
when  its  mettle  is  tried.  Such  enemies  are  the  flesh,  the 
world,  death  and  the  devil.  Christ  is  called  the  Lord  of 
Sabaoth,  which  means  Lord  of  the  warfare,  or  Lord  of  hosts 
—one  who  is  always  at  war,  and  ourselves  are  his  battlefield. 

67.  Plainly  we  stand  in  dire  need  of  a  gracious  God  who 
is  able  to  come  to  our  aid.  Further,  we  must  be  absolutely 
certain  of  his  unquestionable  desire  to  manifest  his  grace  and 
to  render  aid.  But  how  can  we  be  absolutely  certain  in  this 
matter  without  a  definite  token  of  his  grace  and  love  to  us? 

ithout  such  a  sign,  who  could  divine  that  he  thinks  of  us? 
ow,  the  Holy  Sacrament  has  been  intended  for  this  pur- 
ose;  it  is  established  as  a  sure  token  of  Jesus'  grace  and 
love.  The  Holy  Supper  is  not  a  sign  of  his  wrath ;  he  would 
never  give  it  to  us  if  he  were  angry  with  us.  It  is  a  sign  of 
his  supreme  love  and  mercy.  And  could  his  love  ascend 
higher  and  his  mercy  descend  deeper  than  to  truly  give  us  as 
meat  his  own  body  and  blood?  More  than  a  token,  it  is  in- 
tended as  a  food  to  refresh  and  strengthen  the  soldiers  of  his 
army  who  war  by  his  side.  It  is  the  wages  and  provisions 
wherewith  he  pays  and  feeds  his  army,  all  his  warriors,  until 
they  finally  conquer,  remaining  masters  of  the  battlefield. 
Again,  it  is  a  valuable  coin ;  it  is  precious,  shining  gold ;  it  is 
pure,  gleaming  silver.  Yet  again,  it  is  delicate,  fine  bread, 
and  good,  sweet  wine.  And  all  this  in  infinite  degree.  It  is 
a  delight  to  take  part  in  this  warfare. 

68.  However,  you  may  argue  that  the  statement  of  Paul 
is  too  awful,  saying  (1  Cor  11,  27)  that  whosoever  eats 
the  bread  and  drinks  the  cup  of  the  Lord  unworthily,  eats 
and  drinks  judgment  unto  himself,  and  is  guilty  of  the  body 
and  blood  of  the  Lord.  ''His  words  make  us  afraid  to  go  to 
the  Sacrament,"  you  say,  "for  who  could  deem  himself 
worthy?"  I  reply:  My  dear  friend,  you  see  who  they  are 
whom  the  apostle  reproves,  namely,  those  who  rushed  in  like 
swine,  turned  the  Sacrament  into  common  food  for  their 
bodies  by  handling  simply  the  bread  and  wine  of  daily  fare, 


372  LUTHER  ON  CHRISTIAN  EDUCATION. 

and  despised  each  other;  moreover,  each  partook  of  a  sepa- 
rate meal.  But  they  to  whom  our  words  refer  do  not  regard 
the  Holy  Supper  as  a  meal  for  swine,  but  as  the  true  body 
and  blood  of  Christ.  They  know  that  Christ  has  instituted 
it  as  a  memorial  for  himself  and  as  a  comfort  for  us.  We 
speak  of  those  who  desire  to  be  Christians,  and  as  such  to 
praise,  thank  and  honor  their  Master,  and  who  desire  to  en- 
joy his  grace  and  love,  but  who  have  misgivings  by  reason  of 
the  unworthiness  of  their  persons  and  therefore  stay  away, 
hindered  and  deterred  by  groundless  fear. 

69.  Dear  friend,  you  must  not  consider  yourself  so  much 
from  the  standpoint  of  the  worthiness  or  unworthiness  of 
your  person  as  from  that  of  your  need,  which  renders  the 
grace  of  Christ  necessary.  If  you  recognize  and  feel  your 
need,  you  have  the  requisite  worthiness  and  preparation. 
The  Holy  Supper  has  been  instituted  by  Christ  not  as  poison 
for  us  and  as  a  sign  of  Christ's  wrath,  but  as  a  means  of 
comfort  and  salvation.  Above  all,  you  must  realize  that 
however  great  your  own  unworthiness,  the  merit  of  your 
Lord  Jesus  Christ  cannot  be  doubted.  It  is  your  duty  to 
praise,  honor  and  thank  him,  and,  as  has  been  pointed  out 
above,  to  be  one  of  the  observers  of  his  ordinance  and  insti- 
tution, as  he  has  a  right  to  expect  and  as  you  have  vowed 
in  your  Baptism.  This,  then,  should  be  the  sentiment  of 
your  heart:  Very  well,  if  I  am  unworthy  to  receive  the 
Lord's  Supper,  so  much  worthier  is  my  Lord  Christ  to  re- 
ceive my  gratitude,  my  praise  and  regard  for  his  institution. 
These  I  am  pledged  to  give  by  reason  of  my  baptismal  vow. 
Again,  while  I  am  not  worthy  of  the  Holy  Supper,  I  am 
surely  in  need  of  it.  A  beggar  has  no  right  to  be  ashamed. 
Shame  is  an  unnecessary  utensil  in  the  house  of  a  poor 
beggar,  even  Christ  having  had  words  of  praise  for  a  certain 
impudent  haggler,  Lk  11,  5  ff. 

70.  So  you  see  there  is  a  twofold  reason  for  you  to  receive 
the  Lord's  Supper.  First,  it  means  gratitude  and  praise  for 
Christ;  secondly,  it  means  grace  and  solace  for  yourself. 
To  occupy  the  standpoint  of  this  twofold  reason  does  not 
argue  wickedness  and  a  misuse  of  the  Sacrament;  it  is  the 


BENEFITS  OF  THE  LORD'S  SUPPER.  373 

right  standpoint  and  pleasing  to  God.  Our  relation  to  God 
is  right  only  when  we  occupy  the  standpoint  of  gratitude 
and  supplication.  In  rendering  thanks  we  honor  him  for 
the  blessings  and  grace  already  received,  in  supplication  for 
those  we  crave  for  the  future.  When  one  goes  to  the  Holy 
Supper  with  this  disposition,  what  is  his  act  but  the  declara- 
tion: "Lord,  I  thank  thee  for  all  the  grace  I  have  received 
at  thy  hands,  and  I  pray  thee  to  supply  still  further  my 
need"?  It  is  a  joint  sacrifice  of  praise  and  supplication. 
You  cannot  do  more  for  God ;  you  cannot  more  highly  honor 
him. 

71.  See  how  precious  is  that  Sacrament  wherein  you  sim- 
ultaneously thank  God  for  his  former  mercies  and  pray  for 
future  ones.  But  who  is  able  sufficiently  to  thank  and  to 
praise?  There  is  absolutely  no  reason  for  becoming  indolent 
and  indifferent ;  ardent  and  strong  is  the  incentive  to  receive 
the  Holy  Supper  eagerly  and  with  gladness.  Oh,  had  the 
dear  prophets  and  fathers  only  had  the  opportunity  to  wit- 
ness the  administration  of  this  Sacrament,  with  what  longing 
and  eagerness  they  would  have  thronged  about  it !  how  they 
would  have  marveled  at  a  state  so  favored  in  comparison 
with  their  own !  But  what  grief  they  would  have  felt  had 
they  seen  how  shamefully  we  spurn  it !  And  to  what  height 
their  grief  would  have  risen,  had  they  seen  the  Papists  and 
sophists  make  of  the  Holy  Supper  a  means  of  traffic  through 
private  masses  and  kindred  practices ! 

72.  Take  care,  therefore,  to  use  the  Sacrament  only  from 
the  twofold  standpoint  of  gratitude  and  supplication.  Be- 
ware of  the  abomination  of  the  Papists,  who  make  of  it  a 
sacrifice  whereby  they  do  not  render  thanks  for  the  grace 
of  the  past,  but  seek  to  acquire  and  merit  grace  for  the  fu- 
ture as  by  a  work  of  their  ovm ;  and  this  grace  not  in  their 
own  behalf,  but  in  behalf  of  others  to  whom,  as  shown  above, 
they  sell  their  sacrificial  mass.  But  you  should  swell  the 
throng  of  those  who  render  thanks  and  praise  for  the  grace 
of  the  past,  and  who  long  and  plead  for  grace  to  supply  the 
needs  of  the  future.  Thus  you  will  be  safe  against  the  temp- 
tation to  traffic  in  the  Sacrament,  or  to  communicate  or  sell 


374  LUTHER  ON  CHRISTIAN  EDUCATION. 

it  as  a  meritorious  work  to  others.  Every  one  must  thank 
God  for  himself  here,  and  in  fellowship  with  all  make  suppli- 
cation. 

73.  So  much  for  the  present.  To  what  I  have  said  I  call 
the  attention  of  preachers  who  may  need  to  be  informed. 
I  ask  them  to  instill  it  into  the  minds  of  the  people,  empha- 
sizing its  importance.  While  some  may  be  too  hardened, 
impenitent  and  brutish  to  heed  the  instruction,  with  others 
it  will  not  remain  fruitless.  It  will  be  good  words  falling 
upon  good  ground,  as  the  saying  is.  God  says  his  Word 
shall  not  return  unto  him  void,  but  shall  accomplish  his 
pleasure.  Is  55,  11.  They  who,  in  their  contempt  for  the 
Holy  Supper,  spurn  admonition  and  refuse  to  observe  the 
rite  while  in  life  and  health,  should  be  left  to  themselves  in 
their  last  extremity;  its  administration  should  be  denied 
them  in  the  hour  of  death.  If  they  have  lived  like  dogs  and 
swine,  let  them  die  like  dogs  and  swine,  unless  they  manifest 
unmistakable  signs  of  a  repentant,  believing  heart.  That 
which  is  holy  should  not  be  given  to  dogs,  nor  the  pearl  be 
cast  before  swine,  Mat  7,  6.  God's  own  chastisement  shall 
fall  upon  the  despisers  of  his  Holy  Supper ;  they  will  be  un- 
fitted to  receive  that  Sacrament.  I  will  illustrate  this  point 
by  a  recent  occurrence  in  the  city  of  Torgau.  The  pastor 
and  the  chaplain  are  still  to  be  found  as  witnesses. 

74.  In  that  city  a  man,  whose  name  I  will  not  mention, 
under  the  cloak  of  Christian  liberty  neglected  to  attend 
upon  the  Holy  Supper  for  six  or  seven  years.  He  postponed 
it  and  procrastinated  until  his  final  illness  came;  and  even 
then  he  waited  until  the  last  hour.  When  he  realized  the 
approach  of  death,  he  summoned  the  chaplain  and  requested 
that  the  Sacrament  be  administered.  The  chaplain  complied, 
but  while  the  Sacram.ent  was  yet  in  the  man's  mouth  his  soul 
departed.  The  chaplain  was  compelled  to  take  the  wafer 
from  the  open  mouth.  Its  possession  filled  him  with  loath- 
ing. He  asked  me  what  he  should  do  with  it,  and  I  advised, 
to  burn  it.  Dear  friend,  let  this  incident  warn  you  froml 
living  in  a  brutish  manner,  even  though  the  Holy  Supper  is 
not  compulsory.    If  you  can  afford  to  spurn  God  in  his  Sac- 


BENEFITS  OF  THE  LORD'S  SUPPER.  375 

rament,  he  can  afford  to  spurn  you  in  your  extremity.  "Ye 
have  set  at  naught  all  my  counsel,  and  would  none  of  my 
reproof:  I  also  will  laugh  in  the  day  of  your  calamity," 
Prov  1,  25-26.  It  is  quite  right  that  a  professed  Christian 
who  brings  reproach  upon  his  profession  by  refusing  to  re- 
ceive the  Holy  Supper  when  he  may  do  so,  shall  be  denied 
it  when  he  desires  to  receive  it. 

75.  Not  that  I  would  force  any  to  attend  the  Holy  Sup- 
per, or  would  lay  down  a  law  dictating  the  time  to  observe 
it,  as  the  pope  did.  God  does  not  desire  service  that  must 
be  coerced ;  still  less  will  he  force  his  gift  upon  an  ingrate.  I 
merely  admonish  everyone  to  coerce  himself ;  to  let  his  own 
devotion  be  the  force  which  constrains  him  to  seek  this  pre- 
cious, priceless  blessing  of  souls.  Incidentally,  I  desire  to 
point  out  that  God  will  justly  manifest  his  dire  displeasure 
against  shameful  contempt  of  his  grace  and  goodness,  my 
motive  being  that  men  may  learn  to  seek  and  receive  the 
grace  of  God  without  coercion  and  law.  Such  infinite  con- 
tempt and  ingratitude  call  for  a  greater  penalty  than  to  find 
ourselves  in  the  end  debarred  from  the  Sacrament;  and  a 
much  greater  penalty  is  inevitable. 

76.  Consider  how  repulsive  and  desperate  are  the  ingrati- 
tude and  contempt  of  which  we  here  treat :  Under  the  pope, 
when  we  were  forced  and  urged  to  the  Sacrament,  we 
thronged  to  it.  We  had  to  supply  money  in  abundance  for 
its  maintenance,  and  our  privileges  were  purchased  at  great 
cost.  And  receiving  the  Sacrament  in  one  kind,  we  got  but 
half  of  it.  Worst  of  all,  we  were  compelled  to  attend,  not 
for  our  good  nor  to  the  glory  of  God,  but  merely  in  obedience 
to  the  pope  as  if  we  were  his  serfs.  He  did  not  consider  how 
we  were  to  be  blessed  therein,  nor  how  God  was  to  be  glori- 
fied. Nothing  in  that  connection  v/as  preached  and  taught  by 
the  Papists.  All  the  pope  v/as  after  was  our  subjection  to 
himself.  Indeed  we  had  to  go  to  the  Sacrament  to  our  own 
injury,  both  in  body  and  soul.  Of  faith  nothing  was  taught. 
The  Holy  Supper  was  made  a  work  conferring  favor  upon 
God.    This  construction  served  to  conceal  from  us  the  true 


376  LUTHER  ON  CHRISTIAN  EDUCATION. 

way  of  celebrating  and  appropriating  the  Sacrament,  and  to 
rob  us  of  its  blessing  and  fruit. 

77.  But  now  that  the  Lord's  Supper  is  free,  and  we  are 
taught  how  to  appropriate  it ;  in  short,  now  that  its  adminis- 
tration redounds  to  our  welfare  and  the  glory  of  God,  the 
contempt  we  manifest  toward  it  and  the  shameful  treatment 
we  accord  it  are  unbecoming  men,  let  alone  Christians.  We 
act  as  if  we  were  stumps  and  stones  having  no  need  of  the 
Sacrament  and  no  concern  in  it.  What  wonder  that  God  re- 
sponds by  tormenting  and  punishing  us?  Ay,  since  we  who 
profess  Christianity  deport  ourselves  toward  our  Saviour  so 
contemptuously  and  blasphemously,  it  should  cause  no  sur- 
prise did  God  unceasingly  torment  us  with  famine,  plague, 
war  and  every  kind  of  disaster.  What  do  we  mean  when  we 
who  not  only  obtained  gracious  deliverance  from  the  papal 
bondage  of  souls  and  from  papal  fetters,  but  in  addition  are 
offered  abundant  grace,  fail  to  render  thanks  for  our  deliver- 
ance, even  making  light  of  the  Lord's  Supper  as  if  it  v/ere  a 
needless,  useless  thing? 

78.  Therefore,  I  may  justly  proclaim  this  warning  in 
God's  stead:  "If  you  will  not  eat  and  drink  of  my  Supper 
which  I  have  instituted  for  you  with  fervent  love,  I  will 
send  famine  upon  you.  You  shall  find  your  table  bare,  in 
the  evening  and  in  the  morning.  If  your  satiety  is  such  as 
to  leave  no  desire  for  my  food,  I  will  make  you  hungry 
enough,  and  deprive  you  of  that  also  which  is  yours.  If 
you  reject  the  bread  of  life  offered  by  me  in  abundance,  then 
suffer  the  plague,  the  fever  and  every  variety  of  disease,  and 
the  devil  take  you  at  your  death.  If  you  reject  the  Sacrament 
and  the  love,  grace  and  peace  conferred  with  it,  then  take 
war,  trouble,  strife  and  anxiety."  What  else  remains  for 
God  to  do?  How  can  he  suffer  his  grace  persistently  and 
incessantly  to  be  despised?  How  can  he  permit  steadily 
increasing  ingratitude  when  the  Lord's  Supper  has  been  pur- 
chased by  him  at  the  stupendous  cost  of  the  crucifixion  of 
his  own  Son?  God  must  strike,  sending  upon  us  penalty 
after  penalty;  in  fact,  a  beginning  has  already  been  made. 
We  are  provoking  his  wrath.    Grace  is  suspended  and  his 


BENEFITS  OF  THE  LORD'S  SUPPER. 

displeasure  holds  sway.     His  attitude  cannot  be  ott 
in  view  of  the  incessant  contempt  and  ingratitude  v\l\ 
fest. 

79.  I  claim  now  to  have  done  my  part;  and  I  /  'in- 
treated  the  preachers  faithfully  to  be  zealous  in  thi.""^  ^\: 
and  add  their  entreaties  to  mine,  lest  we  call  down  up  . 
ourselves  the  wrath  of  God  in  all  its  fury.  No  doubt,  some 
few  godly  hearts  will  receive  what  I  have  written  and  amend 
their  lives.  As  far  as  the  others  are  concerned,  I  disclaim  all 
responsibility;  their  blood  be  upon  their  own  heads  since 
they  have  received  sufficient  warning.  May  our  God,  the 
God  of  all  grace  and  mercy,  grant  us  his  Holy  Spirit  to 
quicken  us  and  to  warm  us  to  diligently  seek  his  glory  and, 
with  fervent  devotion  of  heart,  to  thank  him  for  his  innumer- 
able and  unutterable  blessings  and  gifts,  through  Jesus 
Christ  our  Lord  and  Saviour.  Upon  him  be  praise  and 
thanks,  honor  and  glory,  forever.  Amen !  Amen ! 


FACTS    AVORTH    RBMBMBIi^RIXG. 


Teutonic  and  liatln  Culture  Statistically  Compared. 

Population       Population       Increase 
Teutonic  Nations.  in  1900.  in  1890.         in  Decade. 

German     Empire     56,345,000  49,428,470  6,916,530 

Austria-Hungary 46,912,000  41,358,886  5,553,114 

Germany    and    Austria 103,257,000  90,787,356  12,469,644 

Scandinavia     9,824,000  8,957,000  867,000 

Netherlands      5,104,000  4,511,415  592,585 

Belgium      6,815,000  6,069,321  745,679 

Switzerland     3,314,000  2,930,000  384,000 

Continent  of  Europe    128,314.000        113,255,092  15,058,908 

British    Isles     41,606,000  38,104,975  3,501,025 

Total    for    Europe 169,920.000  151,360,067          18,559,993 

Berlin      1,888,000  1,578,794                309,206 

Vienna     1,662,000  1,364,548               297,452 

The  language  of  Luther  and  not  that  of  the  Pope  nor  of  Napoleon 

is   the   leading  language   of   modern   culture.  The    Anglo-Saxons   will 
not  forget  that  Luther  was  a  Saxon. 

Population  Population       Increase 

Romance  Nations.                                  in  1900.  in  1890.         in  Decade. 

France     38,641,000  38,269,000               372,000 

Italy     32.450.000  31.850,00  i                600,000 

Spain     18,079,000  17,565,632                513,368 

Portugal     5,428,656  5,049,729               378,927 

Total     94,598,656  92,734,361  1,864,295 

Paris     2,661.000  2,447,957  213,04.'! 

Rome     463,000  451,000  12.000 

During  the  decade  the  net  increase  of  the  Teutons  in  Europe  has 
been  ten  times  that  of  the  Latin  nations.  Copenhagen  is  a  larger  city 
than  Rome,  and  its  Royal  Library  is  twice  as  large  as  the  Vatican 
Library.  Russia  in  Europe,  106,199,159  in  1897.  and  97,097,276  in  1887, 
increase  in  decade  9,101,883, 

Population    of    Germany   Compared   AVltli   That    of   Latin   and    Dritlsli 

Countries. 
Population    of  Latin    Countries   in    1900. 

Italv     32,450,000       Germany     56,345,000 

Spain      18,079,000  

Portugal     5,428,000       More  in  Germany  by. . .         388,000 

Total     55,957,000 

White   Population   of  British  Countries. 

British    Isles,    1901 41.606.000        Germany,    1900    56.345,000 

Canada,    1901    5,339.000       One  year's  net  gain 800,000 

Australia,   1901   3.779,000  

British    South    Africa...      1,000.000       Germany.    1901    57.145,000 

British   India    240,000  British  Countries.   1901.  51,964,000 

Total    51,964,000       More    in  Germany  by.  .      5,181,000 

It  thus  appears  that  there  are  5,181,000  more  people  of  the  Cau- 
casian race  concentrated  in  the  German  empire  than  is  scattered  in 
the  entire  British  empire.  Germany  has  had  her  greatest  growth  at 
home,  England  abroad.  Germany  has  developed  intensively,  England 
extensively.  This  is  significant  because  Germany  is  in  the  midst  of 
the  350,000,000  people  of  the  continent  of  Europe,  while  the  41,606,000 
people  of  the  British  Isles  have  little  influence  upon  them  by  reason 
of  their  isolation.  Before  1870  the  Romance  and  Slavic  races  were 
pressing  the  Germans  on  the  west  and  east;  since  1870  the  Germans 
have  been  gaining  on  both.  The  marvelous  growth  of  the  Lutheran 
Church  during  the  last  thirty  years  is  due  largely  to  this  growth  in 
the  population  of  Luther's  fatherland.  Every  Lutheran  and  every 
Protestant  may  well  rejoice  over  the  progress  of  the  classic  language 
and  culture  of  the  land  of  the  Reformation. 

Kcumenleal   Protestant  Statistics. 

Lutherans  in  the  world.  70.000.000       Congregationalists    4,000.000 

Episcopalians     21,000.000       Other   Reformed: 

Methodists    17.000,000  Dutch,   Swiss,   etc 8,000.000 

Baptists    11,000.000 

Presbyterians    9,000,000       Protestants  in  world. .  .140,000, Oor> 


Z\)c  %utbet  press  ipiublications. 

\T/o,x.Mr<;   Vol   I      God's  Call  to  Repentance,  Fallh 
and   Prayer.      1  he   Bible  nan  Catechism.      (2)   A 

eight  famous  works  by  the  great  -^--/.^  ^^    3]^';^^  best  writings  of  Luther 
new  translation  of  Luther's  Large  Calech.sm.      (3)   And  ^^^^ 

on  the  five  parts  of  the  Catechism.     384  P^ge- •  ^  •  •  ^^  .  '  -Z^-  5- Volumes. 

The  Church  Postil  on  the  Gospel  TEXTS.-eompiete  in  j 
I.      LUTHEH    ON    Chest's    BikTH.    12    Advent    and    Christmas    Sermons.^453 
II '^Cther  ON  Christ's' SuPPEKmcs;  DE.TH  ANO  RESUKKECTtow.    28  L^nte^ 

„r'^rr^.Hirs;R;T,.-^'L.he;-on-^^^^^^ 

after   Trinity.     390   pages ■ -■  ■  -  Thirteenth   to  Twenly- 

V      LUTHER  ON  THE  Christian  Life.     23  sermons.     Ih.rteenth ^^^^ 

Sixth  Sunday  after  Trinity.     393  pages.  .  .^^  .  ■  •  •  ••  •  •  •  ^^^_ 

The  above  five  volumes  --P«-/i^;:,S  to  t£  mother  congregation  of 

ImongCatholics.  heathen  and  the  Diaspora. 

Lutherans  In  All  Lands,  850  pages.  ^/""^'■^^''T^  V^  544' pagei."  516  iUus- 
The  German  "Lutherans   In  All   Lands      (a   new  book).   544  pages. ^^^^ 

^Sr^^-  $0.10 

Luther's  Small   Catechism    (1529).     32  pages ^^ 

^::-i:^rH!,XioX|'r;':^^ ;:::  - 

Luther's  Benefits  of  the  Lord's  Supper   (1 520).    43  pages 

Liberal  discounts  to  agents  and  on  large  orders.  ^^^    ^^ 

^tarTLTrp":"o.v.3.M,...H.M.„. 


ECUMENICAL    PROTESTANT    STATISTICS,    1905,    BY    J.    N.    LENKER,    D.    D. 

Showing  the  world-wide  influence  of  Luther's  Classical  Writings.  The  Methodist 
and  Presbyterian  figures  give  their  communicant  members;  the  Baptist  figures,  their 
baptized  members,  while  the  other  ^gures  give  the  baptized  members  or  adherents. 

Country       Lutherans  Episcopalians  Methodists  Baptists  Presb'rians  Congr'lista 

Germany    37,800,000  "     ~"  "  "~ 

Denmark  ...     2,570,000 

Norway   2,373,000 

Sweden  5,340,000 

Iceland 78,489 

Faroe  Isles...        15,230 

Scandinavia 

Russia  . . . 
Finland  . . 
Poland    . . . 


1,139 

15,450 

30,669 

298 

3,205 

3,928 

518 

5,396 

2,709 

840 

15,646 

42,011 

.10.376,719 

.  4,190,000 
.  2,850,000 
.       400,000 


1,156 


25,247 


48,648 

29,925 

2,133 


2,169 


416 


Europ'n   Russia  7,500,000 

Austria   420,000 

Hungary    1,300,000 

Roumanla    20,000 

Bulgaria    2,100 

Turkey   3,000 

Italy    25,000 

Switzerland    ...  150,000 

Spain    5,000 

Portugal    2,000 

France   105,000 

Belgium    25,000 

Holland     100,000 

British  Isles....  272,500       16,000,000 


1,518 
7,230 
2,S12 
4,771 
1,798 
36,447 
3,789 
480 


Europe    58,106,319 


Palestine 

Asia  Minor  .... 

Per.sia     

Caucasia    .... 

Cent.  Asia   . . 

Siberia    

Asiatic    Russia. 

India    

China    

Japan   


3.000 

4,000 

2,9S0 

46,000 

7,100 

48,000 

101,000 

221,000 

21,000 

2,500 


16,071,725 

2,122 


290 


Asia    

Algeria  

Egypt    

East  Africa  . . 
South  Africa., 
West  Africa  . 
Cent.  Africa.. 
Madagascar   . . 


355.580 
5,000 
1,400 
2,245 

221,644 

25,403 

3,874 

125,000 


Africa     384,566 


Australia 
Tasmania    ... 
New  Zealand 

Borneo    

Sumatra    .... 
Phillipines    . . 


117,000 

1,000 

12,757 

2,061 

67,253 

300 


Oceanica    200,371 

North'n   S.   Am.  7,000 

Brazil,    etc.    . . .  470,000 

Argentine  Rep.  85,000 

West'n  S.  Am..  60,000 


South     America  622,000 

Cent.    America  1.000 

Greenland    10,816 

Canada    310,000 

United  States.  .11,400,000 

Mexico    1.000 

West  Indies  . .  5,200 

Alaska  3,000 


305,917 

20,230 

8,165 

336,730 

400 

2,290 

110,234 

29,921 

38,844 

19,500 

211,189 

1,221,360 

76,300 

253,331 

3,750 


1,554,747 

20,000 
1.548 


21,548 
3,000 

'680,346 

2,225,000 

17.000 

74,185 


271 


3,602 

7,912 

339 

424 

1,667 


886,083 
937,995 


44,040 

14.312 

4,506 

62,858 


62 

95,162 

21,886 

236 


117,346 

131, -i;.-* 


183 

795 

132,203 

2,334 

i',652 


3,386 
.1,737 


293  5'.»7 

6,084,755 

2,879 

32,820 


32,058 
8,549 


317 
101 


1,481 
834 
265 


2,409 


504,260 
129 


115,622 

10,453 

2,327 

128,531 


3,897 
3,552 
3,391 


10,840 

17,240 

772 

3,721 


121 

21,854 

'  1.932 
100 


2,032 
846 

99.593 

4,330,462 

1,314 

38,406 

50 


1,498,947 
2,591 


2,844 


53,829 

17,284 

7,236 


83,784 


710 

11,328 

1,851 


13,884 

55,000 

ize'.ooo 

"  1,070 


82,070 
'  3,676 

'"522 


4,198 
41 


219,670 

1,635,015 

3,902 

12,000 

1,222 


4,935 


3,628 


1,610 


1,182    

377,747    1.498,947    1,761,662 


1,771,735 
44,723 


37,876 
16,353 
15,000 


113,952 


26,551 

'3',ii2 

47,264 

76,827 

48,185 

2.424 

5.451 


56,060 
16,717 


15,717 


28,293 

1,965,848 

1,260 

9,840 


North  America  11,730,016    2,996,531    6,414,051    4,469,825    1,871,810    2,005,241 


World  71,399,852   21,195,470    7,669,576    5,138,188    3,554,734    4,039,532 


IKE.AD  LUTHER! I 

4.  * 

J  The  Faith  of  the  Fathers  in  the  Language  of  the  Children!  * 

♦  "The   Standard   Edition  of  Luther's  "Works   in    English,'*  edited  by  * 

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+  troduction.     Beautifully  and  substantially  bound  in  uniform  size  * 

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+  gold  on  the  back  of  each  book,  good  paper  and  neatly  printed.  8vo..2.25  <^ 
+  per  volume,  express  paid.  Discount  of  20%  to  congregations  send-  ♦ 
J  ing  an  order  for  five  or  more  copies  of  one  volume.  ^ 
^  Prof.  E.  J.  Wolf,  D.  D^  LL.  D.,  President  of  the  General  Synod,  writes  in  the  4. 

♦  "New  y'orfc  Observer"  oi  Nov.  17:    "Luther  is  in  the  best  sense  modern,  up-to-date,  + 

♦  the  prophet  of  our  own  times.    It  is  marvelous  how  he  treats  the  problems  of  today.  4* 

♦  The  monk  who  once  shook  the  world  needs  but  the  opportunity  to  shake  it  again,  the  4» 
4»  opportunity  afforded  by  the  English  tongue."  •i' 

*  Commentary  on  the  first  Twenty-two  Psalms  j 

+  Vol.  I,  462  pp.  Revised,  enlarged,  parts  retranslated  and  edited  with  #• 

*  an  introduction  by  J.  N.  Lenker,  D.  D 2.25  * 

^  This  is  one  of  Luther's  best  works,    it  ought  to  find  its  way  into  the  libraries  of  jj. 

^  all  Lutheran  pastors  and  intelligent  laymen.— Luther  himself  wrote:    "There  is  no  i)<. 

4>  book  of  the  Bible  in  which  I  have  been  so  much  exercised  as  in  the  Psalms."  This  is  4> 

^  recommendation  enough.    Luther,  however,  needs  no  recommendation.    The  high-  4. 

41  est  recommendation  of  Luther's  writings  are  the  writings  themselves.  1^ 

i  Commentary  on  Genesis  ♦ 

41  Vol.    I.    The  Creation.    448  pp.     Revised,  enlarged,  parts  retrans-  ^ 

4»         lated  and  edited  in  complete  form  by  J.  N.  Lenker,  D.  D 2.25  * 

^  As  his  "Commentary  on  the  Psalms"  was  the  great  work  of  Luther's  early  life,  so  his  *|* 

▼  "Commentary  on  Genesis"  was  the  great  work  of  the  last  ten  years  of  his  life,  being,  ^ 

*  as  it  has  been  called,  his  Swan  Song,  or  his  "It  is  Finished."   Kirchner  says:  "In  this  "^ 

T  book  theologians  must  go  to  school  and  no  one  will  ever  graduate  in  it"  T 

•*  ft 

||  The  First  and  Second  Epistles  of  St.  Peter  and  the  Epistle  of  St.  Jude  ^ 

*  Translated  by  J.  N.  Lenker,  D.  D.,  with  an  introduction,  383  pp.  .2.25  * 

*  The  labors  of  Luther  in  First  Peter  in  1523  and  in  1539,  and  in  Second  Peter  and  St.  ♦ 

21  Jude,  are  here  offered  in  one  volume.    The  writings  of  Peter  and  Luther  in  this  vol-  *f 

*  ume  have  a  significant  relation  to  the  Pope,  to  heathen  converts  and  to  the  Dispersion  *£ 

jI  of  believers;  to  the  Reformation,  Foreign  Mission  and  Diaspora  movements  of  the  J 

21  past,  and,  we  believe,  they  will  also  continue  to  have  a  like  mission  in  these  three  * 

*  movements  in  the  future.    Of  all  the  books  of  the  Bible  and  in  all  the  writings  of  * 

*  Luther  there  are  none  more  needed,  and  more  worthy  to  be  circulated  among  thj  "^ 

J*  Protestant  Dispersion  of  America  and  of  the  v7orld  as  well  as  in  heathen  and  Catholic  * 

*  lands  than  the  brief  writings  of  the  Apostle  Peter,  and  Luther's  comments  on  tbem.  * 

$  Church  Postil   t  Gospels,"  Complete  in  5  vols.  J 

*  with  an  introduction.  Dr.  Walch's  anah'ses  and  Bugenhagen's  J 
^         ''SMmmaxi^s"  hy  J.  N.  Lenker,  D.  D.     per  volume   2.25  4> 

*  Translated  now  for  the  first  time  into  English.    Superintendents  have  exhorted  ^ 

*  pastors,  and  they  in  turn  the  laity,  to  read  Luther's  Church  Postil.  Spener  said:  ^ 

*  'Among  the  books  a  pastor  should  have  in  his  library,  I  would  recommend  first  of  + 

4»  all  the  Church  Postil  of  our  beloved  Luther."    A.  H.  Francke  said:  "I  have  often  4* 

4»  wished  that  our  preachers  and  laity  would  read  Luther's  Postils  more  diligently,  in  "4* 

4»  which  there  is  surely  more  spirit,  power  and  life  than  in  the  modem  refined  sermons."  + 

*  ♦ 

%  13  VOLUMES  IN  PREPARATION,  $L65  to  Advance  Subscribers,  express  paid.  % 

^  1.    Church  Postil,  Vol.  II.    2.  Genesis,  Vol.  II.    3.  Psalms,  Vol.  II.    4.  Luther  on  the  ^ 

T  Office  of  the  Keys  and  on  the  Councils.    5.  Luther's  Hymns,  etc.     6.    Prefaces  to  the  T 

T  Bible,  etc.    7.  Free  Will.    8.  The  Papacy.    9.  Galatians     10.  Ecclesiastes.    11.  Table  T 

T  Talk.    12.  Letters.    13.  Catechetical  Writings.  T 

j^  Send $1.65  and  receive  a  sample  of  the  above  volumes,  express  prepaid.  X 

*  Address,  LUTHERANS  IN  ALL  LANDS  CO.  * 

*  Box  253,  :V!{nneapo!ls,  Minn.,  U.  S.  A.  ]| 


Canadian  Baptist,  Toronto:  As  to  simplicity,  clearness,  pointed- 
iiess,  aptness  of  illustration  and  sustained  warmth  and  interest 
Luther's  sermons  suffer  little  by  comparison  with  modern  sermons. 
They  ought  to  be  widely  read. 

Presbyterian,  Philadelphia:  We  hope  the  editor  will  be  able 
to  complete  the  work.  All  Protestants  honor  the  memory  of  the 
greatest  reformer  of  Christendom,  and  his  lively  vigor  and  staunch 
principles  give  value  to  all  he  ever  penned.  We  bespeak  consider- 
ation for  this  volume,  and  promise  interest  in  the  series  as  it 
appears. 

The  Christian  Advocate,  New  York:  The  historic  utterance 
of  John  Wesley  upon  hearing,  in  the  gathering  of  Moravians  in 
Aldersgate,  the  reading  of  Luther's  Preface  to  the  Epistle  to  the 
Romans,  "I  felt  my  heart  strangely  warmed,"  will  occur  to  the 
mind  when  taking  up  Volume  V  of  Luther's  Church  Postil  on  the 
Gospels,  translated  by  Prof.  J.  N.  Lenker,  D.  D.  The  translation 
has  been  made  in  order  to  disclose  to  English  readers  what  might 
be  called  the  Gospel  side  of  Luther's  writings.  With  the  great  mass 
of  his  writings  upon  the  Gospel,  filling  over  thirty  volumes,  it  is 
strange  that  we  have  gathered  a  wrong  impression  of  his  thought. 
Dr.  Lenker  finds  it  hard  to  reconcile  the  high  praise  constanlj' 
paid  to  Luther  with  the  general  ignorance  of  his  writings.  He 
says  that  many  who  write  on  Protestant  problems  are  better 
posted  in  the  literature  of  "higher  criticism"  than  in  the  classic 
writings  of  Protestantism;  doubtless  he  is  correct.  With  this 
carefully  prepared  Standard  Edition  of  Luther's  writings  that 
defect  may  be   remedied. 

Congregationalist,  Boston:  The  growth  of  Lutheran  self- 
consciousness  in  view  of  the  splendid  progress  of  the  denomina- 
tion, finds  a  new  expression  in  the  projected  English  edition  of 
Luther's  works.     The    translation   makes   readable    English. 

Outlook,  New  York:  In  the  publication  of  these  volumes  in 
this  excellent  typographical  form  a  service  has  been  performed 
for  all  branches  of  the  modern  Church.  This  republication  of 
Luther's  works  is  largely  motived  by  the  purpose  to  spread  and 
strengthen  evangelical  Protestantism  among  the  multitudes  sent 
forth  from  Europe  in  emigration  to  other  continents,  especially 
our  own. 

Thet  Baptist  Commonwealth,  Philadelphia:  These  worthy 
sermons  of  the  great  reformer  have  been  faithfully  translated  by 
a  thoroughly  competent  scholar,  who  is  doubly  equipped  for  his 
xmdertaking,  combining  with  excellent  literary  ability,  an  enthus^ 
iastic  affection  for  their  gifted  author,  and  an  ardent  love  for  the 
glorious  Gospel  he  sets  forth  in  his  writings  with  such  fervor 
of  spirit,  force  of  reasoning  and  faithfulness  of  application.  From 
the  many  glowing  tributes  to  Luther,  we  may  pertinently  quote 
that  of  the  late  Dr.  J.  C.  Long,  of  Crozer  Theological  Seminary: 
"He  is  one  of  the  great  figures  that  came  to  stay  and  grow;  to 
stalk  down  the  ages  and  answer.  Here!  at  every  roll  call  of  the 
centuries."  Such  high  praise  finds  full  justification  in  the  writings 
of  which  the  volume  before  us  forms  a  part.  Here  we  find  the 
earnest  words  of  this  mighty  man  of  God  responding  in  trumpet 
tones  to  the  call  of  the  present  century,  and  as  truly  adapted  to 
the  needs  and  problems,  religious,  social,  political  and  individual, 
which  occupy  and  perplex  the  thinking  minds  of  to-day,  as  they 
were  at  the  time  of  their  first  utterance.  Readers  will  find  the  book 
fresh,   invigorating   and   helpful   in   a   high    degree. 


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